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READINGS  EOR  A MONTH 


NEW-YORK ; 

DANA  AND  COMPANY. 
381  BKOADWAY. 


M.DOCO.LVI. 


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PEEFACE. 


The  following  papers  may^  it  is  trusted^  be 
found  useful  to  young  persons  aroongst  the 
educated  classes,  in  their  preparation  for  Con- 
firmation. 

The  original  intention  of  the  Compiler  was 
to  leave  them  without  any  addition  ; but  at  the 
request  of  a friend,  a few  Suggestions  for  Self- 
Examination,  &c.,  have  been  added,  under  the 
idea  of  assisting  those  unaccustomed  to  the 
task,  in  the  difficult  but  necessary  inquiry  as  to 
the  state  of  their  own  minds. 

The  suggestions  will,  it  is  hoped,  be  gen- 
erally used  with  the  sanction  of  a Clergy- 
man,  who  may  be  able  to  point  out  anything  in 
them  which  may  seem  undesirable  for  indi- 
vidual cases. 


G67187 


KEADINGS  FOR  A MONTH 


PREPARATORY  TO 

CONFIRMATION. 


[N'ote. — In  case  it  should,  in  any  instance,  be  difficult  to 
find  sufficient  leisure  for  an  attentive  perusal  of  all  these  pa- 
pers previous  to  Confirmation,  it  may  be  well  to  say  that  the 
most  important,  by  way  of  preparation,  are  the  following : — 
‘ Baptism  and  Confirmation,”  “ Review  of  Life,”  **  To  renounce 
the  Devil,”  The  World,”  and  “The  Flesh,”  “The  Creed,” 
“ Keeping  the  Commandments  of  God,”  “ The  Holy  Commu- 
nion.” The  others  may  be  read  afterwards.] 


BAPTISM  AND  CONFIRMATION. 


“ And  Jesus  came  and  spake  unto  them,  saying,  All  power  is  given  unto 
me  in  heaven  and  in  earth.  Go  ye  therefore,  and  teach  all  nations,  baptiz- 
ing them  in  the  name  of  the  Father,  and  of  the  Son,  and  of  the  Holy  Ghost” 
— St.  Matt,  xxviii.  18, 19. 

He  that  believeth,  and  is  baptized,  shall  be  saved ; but  he  that  believeth 
not  shall  be  damned.” — St.  Mark  xvi.  16. 

“Eepent,  and  be  baptized  every  one  of  you,  in  the  name  of  Jesus  Christ 
for  the  remission  of  sins,  and  ye  shall  receive  the  gift  of  the  Holy  Ghost. 
For  the  promise  is  unto  you  and  unto  your  children,  and  to  all  that  are  afar 
off,  even  as  many  as  the  Lord  our  God  shall  call.” — Acts  ii.  38,  39. 

“ After  that  the  kindness  and  love  of  God  our  Saviour  toward  man  ap- 


6 


READINGS  FOR  A MONTH, 


peared,  not  by  works  of  righteousness  which  we  have  done,  bnt  accord- 
ing to  His  mercy  He  saved  us,  by  the  washing  of  regeneration,  and  renewing 
of  the  Holy  Ghost;  which  he  shed  on  us  abundantly,  through  Jesus  Christ 
our  Saviour.” — Titus  iii.  4,  5,  6,  * 

“ Baptism  doth  also  now  save  us  (not  the  putting  away  the  filth  of  the 
flesh,  but  the  answer  of  a good  conscience  towards  God,)  by  the  resurrec- 
tion of  Jesus  Christ.” — 1 St.  Petek  iii.  21. 

Know  ye  not,  that  so  many  of  us  as  were  baptized  into  Jesus  Christ 
were  baptized  into  His  death.  Therefore  we  are  buried  with  Him  by  Bap- 
tism into  death  ; that  like  as  Christ  was  raised  up  from  the  dead  by  the 
glory  of  the  Father,  even  so  we  also  should  walk  in  newness  of  life.” — Rom. 
vi.  8,  4. 

“ Having  therefore,  brethren,  boldness  to  enter  into  the  holiest  by  the 
blood  of  Jesus,  by  a new  and  living  way,  which  He  hath  consecrated  for  us, 
through  the  veil,  that  is  to  say,  His  flesh  ; and  having  an  High  Priest  over 
the  house  of  God;  let  us  draw  near  with  a true  heart,  in  full  assurance  of 
faith,  having  our  hearts  sprinkled  from  an  evil  conscience,  and  our  bodies 
washed  with  pure  water.” — Heb.  x.  19 — 22. 

“ Leaving  the  principles  of  the  doctrine  of  Christ,  let  us  go  on  unto  per- 
fection; not  laying  again  the  foundation  of  repentance  from  dead  works, 
and  of  faith  towards  God,  of  the  doctrine  of  Baptisms  and  of  laying  on  of 
hands,  and  of  resurrection  of  the  dead,  and  of  eternal  judgment.  And  this 
will  we  do  if  God  permit.” — Heb.  vi.  1 — 3. 

“ When  the  Apostles  which  were  at  Jerusalem  heard  that  Samaria  had 
received  the  Word  of  God,  they  sent  unto  them  Peter  and  John,  who,  when 
they  were  come  down,  prayed  for  them,  that  they  might  receive  the  Holy 
Ghost  (for  as  yet  He  was  fallen  upon  none  of  them,  only  they  were  baptized 
in  the  name  of  the  Lord  Jesus),  then  laid  they  their  hands  on  them,  and 
they  received  the  Holy  Ghost.” — Acts  viii.  14 — 17. 


“ Go  ye  therefore  into  all  nations,  baptizing  them  in 
the  name  of  the  Father,  and  of  the  Son,  and  of  the  Holy 
, Ghost.” 

No  words  are  plainer,  no,  not  the  Ten  Command- 
ments ; no  tradition  is  more  universal,  no,  not  of  Scrip- 
ture itself.  Christ  appointed  His  disciples  to  baptize 
with  water,  and  they  did  so,  and  their  successors  after 
them ; not  expounding,  but  obeying  the  command  of 
their  Lord,  which  was  almost  the  last  that  He  spake 
‘ upon  earth. 


BAPTISM  AND  CONFIRMATION. 


7 


God  put  a good  mind  into  us,  and  reform  one  great 
fault  in  us ; which  is,  that  our  Baptism  being  passed 
over  a great  while  ago,  we  cast  it  out  of  our  memory, 
and  meditate  but  little  upon  the  benefits  and  comforts 
of  it. 

We  are  got  into  a Church,  and  do  in  a sort  forget 
how  we  got  in ; whereas  the  whole  life  of  a Christian 
man  and  woman  should  be  a continual  reflection  how 
in  Baptism  we  entered  into  covenant  with  Christ,  to  be- 
lieve in  Him,  to  serve  Him,  to  forsake  the  devil,  the  va- 
nities of  the  world,  and  all  sinful  desires  of  the  flesh. 
Water  is  a clear  element  to  look  through  it  to  the  bottom ; 
so  often  should  we  look  through  the  sanctified  water,  to 
see  what  Christ  hath  done  for  us,  and  what  we  have  en- 
gaged to  do  for  Christ. 

Baptism  is  a “ new  birth,”  by  which  we  enter  into  the 
new  world,  the  new  creation,  the  blessings  of  the  King- 
dom : and  this  is  the  expression  which  our  Saviour 
himself  used  to  Nicodemus,  “ Unless  a man  be  born  of 
w^ater  and  of  the  Spirit,  he  cannot  enter  into  the  King- 
dom of  God.” 

God,  then,  has  become  our  Father,  Christ  our  Elder 
Brother,  the  Spirit  “ the  earnest  of  our  inheritance,”  the 
Church  our  Mother  ; our  food  is  the  Body  and  Blood  of 
our  Lord,  faith  is  our  learning,  religion  our  employment, 
and  our  whole  life  is  spiritual,  and  Heaven  the  object  of 
our  hopes,  and  the  mighty  prize  of  our  high  calling. 

In  Baptism  all  our  sins  are  pardoned.  “ According 
to  the  words  of  a prophet : ‘ I will  sprinkle  clean  water 

upon  you,  and  you  shall  be  clean  from  all  your  filthi- 
ness.’” We  descend  into  the  font  sinners,  we  arise 


8 


READINGS  FOR  A MONTH. 


purified ; we  go  down  the  sons  of  death,  we  come  up 
the  sons  of  the  Resurrection ; we  enter  in  the  sons  of 
folly,  we  return  the  sons  of  reconciliation ; we  stoop  down 
the  children  of  wrath,  and  ascend  the  heirs  of  mercy  ; 
we  were  the  children  of  the  devil,  and  now  we  are  the 
servants  and  the  sons  of  God. 

And  Baptism  does  not  only  pardon  our  sins,  but  puts 
us  into  a state  of  pardon  for  the  time  to  come.  It  is  the 
beginning  of  the  new  life,  and  an  admission  of  us  into 
the  Gospel  Covenant,  which  on  our  parts  consists  in  a 
sincere  and  timely  endeavour  to  glorify  God  by  faith 
and  obedience ; and  on  God’s  part.  He  will  pardon  what 
is  past,  assist  us  for  the  future,  and  not  measure  us  by 
grains  and  scruples,  or  exact  our  duties  by  the  measure 
of  an  angel,  but  by  the  span  of  a man’s  hand.  So  that 
by  Baptism  we  are  given  over  to  the  mercies  of  God, 
and  the  graces  of  the  Gospel ; that  is,  that  our  pardon 
be  continued,  and  our  piety  be  a state  of  repentance. 

And  this  excellence  is  clearly  recorded  by  St.  Paul : 
“ After  that  the  kindness  and  love  of  God  our  Saviour 
toward  man  appeared,  not  by  works  of  righteousness 
which  we  have  done,  but  according  to  His  mercy  He 
saved  us that  is,  by  gentleness  and  remissions,  by  pity- 
ing and  pardoning  us,  by  relieving  and  supporting  us ; 
because  He  remembers  that  we  are  but  dust. 

He  that  hath  once  entered  in  at  this  gate  of  life  is  al- 
ways in  possibility  of  pardon,  if  he  be  in  a possibility  of 
working  and  doing,  after  the  manner  of  a man,  that 
which  he  had  promised  to  the  Son  of  God.  For  the 
Scriptures  say,  that  the  washing  of  regeneration  purgeth 
away  all  our  sins : it  doth  not  speak  only  of  sins  past, 


BAPTISM  AND  CONFIRMATION. 


9 


as  if  it  did  operate  no  longer  than  in  that  moment  when 
the  water  is  sprinkled  ; for  “ Baptism  doth  now,”  at  the 
present  time,  “ save  us.”  By  grievous  and  presumptu- 
ous sins  we  debar  ourselves  from  the  comfort  of  the 
covenant  for  the  present ; yet  when  we  repent,  we  come 
not  to  make  a new  covenant  with  God,  but  to  beseech 
Him  to  be  gracious  to  us  for  the  old  covenant’s  sake  ; 
as  a woman  who  hath  forsaken  her  husband,  if  she  be 
received  again  and  pardoned,  is  not  new  married,  but 
accepted  for  a wife  upon  the  first  contract  of  marriage. 
Far  be  it  from  me  to  say  that  it  sufficeth  us  to  cast  our 
eyes  back  to  the  covenant  then  made,  as  if  the  bare  me- 
mory of  it  did  suffice  to  blot  out  sins ; that  is  but  an 
empty  fiash,  and  a^  vapour  of  presumption.  But  this  I 
say, — Build  upon  the  eternity  and  infallibility  of  God’s 
truth ; and  then,  by  a true  and  sure  grasping  faith, 
joined  with  repentance,  renew  yourself  in  God’s  mercies 
by  the  promise  of  the  old  Baptismal  Covenant. 

Repentance  is  a condition  never  to  be  omitted  to  lift 
us  up  again  when  we  have  been  overtaken  with  sins. 
But  faith  doth  not  comfort  itself  in  the  sincerity  of  re- 
pentance, which  in  us  is  ever  imperfect,  but  in  Christ’s 
merits  once  for  all,  given  over  to  us  in  Baptism. 

Take  some  examples  of  those  in  the  New  Testament 
that  sinned  against  God,  and  in  their  return  again  did 
not  suppose  the  first  covenant  of  Baptism  to  be  abolished, 
but  they  comforted  themselves  that  the  mercies  promised 
them  would  hold  firm  and  not  fail  them.  St.  Paul  says 
of  the  Corinthians  that  they  had  been  grievous  sinners, 
yet  he  speaks  thus  to  them  : “Ye  are  washed,  sanctified, 
justified  in  the  name  of  the  Lord  Jesus.”  In  the  same 
1* 


10 


READINGS  FOR  A MONTH, 


manner  he  deals  with  the  Galatians,  who  had  embraced 
much  false  doctrine,  mingled  J udaism  with  the  Gospel : 
yet  he  says,  “ As  many  of  you  as  are  baptized  into 
Christ  have  put  on  Christ.” 

But  in  proportion  to  this  doctrine  it  is,  that  the  Holy 
Scripture  calls  upon  us  to  live  a holy  life  in  pursuance 
of  this  grace  of  Baptism. 

Baptism  makes  us  children,  and  such  as  are  to  be 
saved  by  faith,  that  is,  a covenant  “ not  of  works,”  but 
of  pardon  in  Jesus  Christ.  Besides  this  we  have  no 
hopes.  But  the  several  states  of  sin  are  so  many  fallings 
away  from  the  state  of  baptismal  grace  ; and  therefore 
the  same  apostle,  St.  Paul,  requires  us  “ to  make  our 
calling  and  election  sure ;”  that  is,  ta  do  all  that  which 
may  continue  us  in  our  state  of  Baptism  : for  between 
the  two  states  of  absolute  apostasy  from,  and  entirely 
adhering  to,  this  state  of  calling  and  election,  are  all 
the  intermediate  sins,  and  being  overtaken  in  single 
faults,  or  declining  towards  vicious  habits,  which  in 
their  several  proportions  are  degrees  of  danger  and  in- 
security. 

For  let  us  remember,  the  Holy  Spirit  descends  upon 
us  in  Baptism  to  become  the  principle  of  a new  life,  to 
become  a holy  seed  springing  up  to  holiness.  We  are 
marked  for  God,  as  the  sheep  of  His  pasture,  as  the  sol- 
diers of  His  army,  as  the  servants  of  His  household. 
We  are  so  separated  from  the  world,  that  we  are  appro- 
priated to  God.  So  that  God  expects  of  us  duty  and 
obedience  ; and  all  sins  are  acts  of  rebellion  and  undu- 
tifulness. 

Yet,  although  by  Baptism  we  are  adopted  to  the  in- 


BAPTISM  AND  CONFIRMATION. 


11 


lioritance  of  sons,  admitted  to  the  covenant  of  repentance, 
and  engaged  to  lead  a good  life ; until  we  receive  the 
Spirit  of  Confirmation,  we  are  but  babes  in  Christ.  And, 
therefore,  as  God  at  first  appointed  us  a ministry  of  a 
new  birth,  so  also  hath  given  to  His  Church  the 
ministry  of  a new  strength.'  The  Spirit  moved  a little 
upon  the  waters  of  Baptism,  and  gave  us  the  principles 
of  life  ; but  in  Conirmation  He  makes  us  able  to  move 
of  ourselves.  In  the  first  He  is  the  Spirit  of  Life ; but 
in  this  He  is  the  Spirit  of  Strength  and  motion  ; and 
as  we  are  baptized  into  the  death  and  resurrection  of 
Christ,  so  in  Confirmation  we  are  renewed  in  the  inner 
man,  and  strengthened  in  all  our  holy  vows  and  purposes 
by  the  Holy  Ghost,  ministered  according  to  God’s  ordi- 
nance. 

For  the  holy  rite  of  Confirmation  is  a Divine  ordi- 
nance, and  it  produces  Divine  effects,  and  is  ministered 
by  Divine  persons — that  is,  by  those  whom  God  hath 
sanctified  and  separated  to  this  ministration.  At  first, 
all  that  were  baptized  were  also  confirmed  ; and  ever 
since,  all  good  people  that  have  understood  it,  have  been 
very  zealous  for  it ; and  time  was  in  England,  ever  since 
the  beginning  of  the  Keformation,  when  Confirmation 
had  been  less  carefully  administered  for  about  six  years, 
when  the  people  had  their  first  opportunities  of  it  re- 
stored, they  ran  to  it  in  so  great  numbers,  that  churches 
and  churchyards  would  not  hold  them.  But  men  have 
too  much  neglected  all  the  ministries  of  grace,  and  this 
most  especially,  and  have  not  given  themselves  to  a right 
understanding  of  it,  and  so  neglected  it  the  more. 

Yet  Confirmation  is  a plant  of  our  Heavenly  Father’s 


12 


READINGS  FOR  A MONTH. 


planting.  It  springs  from  the  root  Christ  Jesus,  it  was 
actually  practised  by  the  apostles,  and  is  established  and 
passed  into  a Christian  doctrine ; imposition  of  hands 
being  reckoned  by  St.  Paul  a fundamental  point. 

Confirmation,  indeed,  is  not  necessary  as  Baptism 
and  repentance ; for  without  these  salvation  cannot  be 
had.  Yet,  if  a man  would  not  become  weak,  it  is  ne- 
cessary that  he  eat  his  meat  well.  And  so  Confirmation 
is  necessary,  that  the  spiritual  life  and  the  health  gotten 
in  Baptism  may  be  preserved  in  strength  against  our 
spiritual  enemies.  For  Confirmation  is  the  perfection 
and  strength  of  Baptism  and  baptismal  grace.  In  Bap- 
tism we  undertake  to  do  our  duty,  but  in  Confirmation 
we  receive  strength  to  do  it ; in  Baptism  others  promise 
for  us,  in  Confirmation  we  undertake  for  ourselves ; we 
ease  our  godfathers  and  godmothers  of  their  burden, 
and  take  it  upon  our  own  shoulders,  together  with  the 
advantage  of  the  prayers  of  the  Bishop  and  all  the 
Church  made  then  on  our  behalf.  In  Baptism  we  give 
up  our  name  to  Christ ; but  in  Confirmation  we  put  our 
seal  to  the  profession,  and  God  puts  His  seal  to  the  pro- 
mise. 

Confirmation  is  called  a seal  or  signature,  as  being 
a guard  and  custody  to  us,  and  a sign  of  the  Lord’s  do- 
minion over  us.  The  confirmed  person  is  “ a sheep  that 
is  marked,”  which  thieves  do  not  so  easily  steal  and 
carry  away.^  He  is  sealed  for  the  service  of  God  unto 
the  day  of  redemption  ; that  whereas  God  hath  laid  up 
an  inheritance  for  us  in  the  kingdom  of  heaven,  and  in 
the  faith  of  that  we  must  live  and  labour,  to  confirm 
this  faith,  God  hath  given  us  this  pledge.)  The  Spirit 


BAPTISM  AND  CONFIHMATION. 


13 


of  God  is  a witness  to  us,  and  tells  us  by  His  holy  com- 
forts, by  the  peace  of  God,  and  the  quietness  and  refresh- 
ments of  a good  conscience,  that  God  is  our  Father,  that 
we  are  His  sons  and  daughters,  and  shall  be  coheirs  with 
Jesus  in  His  eternal  kingdom. 

And  now,  if  any  man  shall  say,  we  see  no  such 
things  as  you  talk  of,  and  find  the  confirmed  people  the 
same  after  as  before,  no  better  and  no  wiser,  not  more 
comforted  with  hope,  or  established  by  faith,  or  built  up 
with  charity,  they  neither  speak  better  nor  live  better, — 
what  then  ? 

Does  it  therefore  follow  that  the  Holy  Ghost  is  not 
given  in  Confirmation  ? Nothing  less.  For  is  not  Christ 
given  in  the  Sacrament  of  the  Lord’s  Supper  ? Do  we 
not  receive  His  body  and  blood  ? Are  we  not  made  all 
one  with  Christ,  and  He  with  us  ? And  yet  it  is  too 
true,  that  when  we  arise  from  that  holy  feast,  thousands 
there  are  that  find  no  change. 

If  we  do  not  find  the  effects  of  the  Spirit  in  Confir- 
mation, it  is  our  faults.  For  He  is  intended  only  as  a 
help  to  our  endeavours,  to  our  labours  and  prayers. 
Unless  we  in  these  instances  do  our  part  of  the  work,  it 
will  be  no  wonder  if  we  lose  His  part  of  the  blessing. 

He  that  comes  under  the  Bishop’s  hands  to  receive 
/ the  gift  of  the  Holy  Ghost,  will  come  with  holy  desires 
^ and  a longing  soul.  He  will  purify  the  house  of  the 
Spirit  for  the  entertainment  of  so  Divine  a guest ; he 
will  receive  Him  with  humility,  and  follow  Him  with 
obedience,  and  delight  Him  with  purities ; and  he  that 
does  thus,  let  him  make  the  objection  if  he  can,  and  tell 
me,  does  he  live  by  the  Spirit  ? Does  he  obey  His  com- 


14  READINGS  FOti  A MONTli\ 

mands  ? Hath  he  no  earnest  desires  to  serve  God  ? If 
he  have  iK)t,  then  in  vain  hath  he  received  either  Bap- 
tism or  Confirmation.  But  if  he  have,  it  is  certain  that 
of  himself  he  cannot  do  these  things ; he  cannot  of 
himself  think  a good  thought.  Does  he  therefore  think 
well  ? That  is  from  the  Holy  Spirit  of  God.  He  that 
confirmeth  or  establisheth  us  with  you  in  Christ  is  God.” 

Thou  then  (who  art  confirmed)  dost  receive  the  spi- 
ritual signature ; the  spirit  of  Wisdom  and  Understand- 
ing ; the  Spirit  of  Counsel  and  Strength,  the  Spirit  of 
Knowledge  and  Godliness,  the  Spirit  of  Holy  Fear* 
Keep  what  thou  dost  receive.  The  Father  sealeth  thee, 
and  Christ  thy  Lrord  confirmeth  thee  by  His  Divine 
spirit,  and  He  will  never  depart  from  thee,  unless  by 
evil  works  thou  dost  estrange  Him  from  thee. 

Forget  not  how  great  things  ye  have  received,  and 
what  God  hath  done  for  you.  Ye  are  of  His  flock  and 
His  militia  ; ye  are  to  fight  His  battles,  and  therefore  to 
put  on  His  armour,  and  to  implore  His  help,  and  to 
make  use  of  His  streng'.h,  and  always  to  be  on  His  side 
against  all  His  and  all  our  enemies. 

You  have  been  spared  by  God  to  those  yeare  that 
you  can  consider  what  benefits  you  have  by  renewing 
and  keeping  your  baptismal  vow,  and  what  sad  miseries 
you  run  into  by  breaking  it.  Remember,  therefore,  as 
the  Greek  Church  speaks  to  the  catechumen  after  his 
solemn  promise  to  be  a Christian, — The  bonds  are 
now  sealed,  and  Christ  hath  received  them  who  is  in 
heaven.  Mind  your  promise,  and  fulfil  your  engage- 
ment, which  will  openly  be  produced  at  the  Day  of 
Judgment.  Take  heed  you  blush  not  at  Christ’s  dread- 


BAPTISM  AND  CONFIRMATION. 


15 


fill  tribunal,  where  all  the  powers  of  heaven  tremble, 
and  all  mankind  stands  to  be  judged;  where  the  devil 
will  be  present  to  accuse  you,  saying,  ‘ Lord,  this  wretch 
in  word  renounced  me,  but  in  deed  was  my  servant.’ 
Then  angels  shall  sigh,  and  holy  men  shall  bewail  your 
misery.  But  father  nor  mother  cannot  help  you,  bre- 
thren and  friends  will  not  own  you,  but  every  man  shall 
be  naked  and  destitute.  Consider,  therefore,  and  pro- 
vide for  your  own  safety.” 


Suggestions  for  Self-Examination^  Resolutions^  <hc. 

Think  whether  you  are  firmly  resolved  to  choose  decid- 
edly the  service  of  God,  and  to  follow  it  from  henceforth  at 
all  risks.  ' 

Consider  whether,  as  a test  of  your  own  sincerity,  you  are 
willing  at  the  present  moment  to  give  up  any  pleasures  or 
amusements,  however  innocent,  which  may  take  up  the  time 
that  ought  to  be  given  to  the  solemn  preparation  for  Confir- 
mation. 

Think  whether  you  are  depending  upon  your  strength 
with  the  same  kind  of  feeling  which  a soldier  may  be  sup- 
posed to  have  when  he  is  going  to  battle ; or  whether,  know- 
ing your  own  weakness,  you  are  trusting  entirely  to  the  aid 
of  God’s  Holy  Spirit.  This  may  be  proved  by  considering 
whether  the  earnest  resolutions  which  at  times  you  make, 
are  instantly  followed  by  prayer  for  help. 

Think  whether,  during  your  past  life,  you  have  tried  to 
keep  in  mind  the  privileges  of  your  Baptism,  and  to  be 
thoroughly  grateful  for  them ; and  if  the  blessings  of  your 
Baptism  have  made  but  little  impression  upon  you,  consider 
whether  you  have  not  great  cause  to  fear  lest  your  Confir- 
mation should  in  like  manner  be  forgotten. 

If  you  thus  see  your  own  danger,  consider  whether  you 
are  steadfastly  resolved,  through  God’s  help,  to  take  the 


IG 


READINGS  FOR  A MONTH. 


earliest  opportunity  of  receiving  the  Holy  Communion,  and 
never  from  negligence  to  lose  any  after  occasion  of  partaking 
of  that  inestimable  benefit,  that  being  thus  united  yet  more 
closely  to  your  Redeemer,  you  may  be  enabled  “so  to  pass 
through  the  waves  of  this  troublesome  world,  that  finally 
you  may  come  to  the  land  of  everlasting  life.” 


PRAYER. 

O Holy  and  Eternal  Saviour,  who  in  Thine  own  Person 
wert  pleased  to  sanctify  the  waters  of  Baptism,  and  by  Thy 
institution  and  commandment  didst  make  them  effectual  to 
excellent  pur})oses  of  grace ; be  pleased  to  pardon  my  sad 
fallings  away  from  that  state  of  favour  in  which  Thou  didst 
plant  me  by  Thy  mercy ; and  help  me  heartily  to  renew  all 
the  promises  by  which  I was  bound  when  Thou  didst  first 
make  me  Thy  own  portion  and  admit  me  into  Thy  Holy  co- 
venant. Let  that  Spirit  which  moved  upon  those  Holy  wa- 
ters never  be  absent  from  me,  but  call  upon  me  and  arouse 
me  by  daily  inducements  to  holiness.  Enable  me  thankfully 
to  embrace  every  opportunity  of  receiving  fresh  grace  in  the 
Holy  Communion ; and  grant  that  I may  never  return  to  the 
dominion  of  sin ; but  by  the  answer  of  a good  conscience  may 
please  Thee,  and  glorify  Thy  name  in  this  world,  and  be  pre- 
sented to  Thee  pure  and  spotless  in  the  day  of  Thy  power, 
when  Thou  shalt  lead  Thy  Church  to  a kingdom  and  endless 
glory.  Amen. 

Our  Father,  &c. 


REVIEW  OF  LIFE. 


“Every  way  of  a man  is  right  in  his  own  eyes;  but  the  Lord  pondereth 
■ the  heart.” — Prov.  xxi.  2. 

“ The  heart  is  deceitful  above  all  things,  and  desperately  wicked.  Who 
can  know  it?  ” — Jeremiah  xvii.  9. 

“ Who  can  say,  I have  made  my  heart  clean  ; I am  pure  from  my  sin  ? ” 
— Prov.  xx.  9. 

“ God  looketh  upon  men,  and  if  any  say,  I have  sinned,  and  perverted 
that  which  was  right,  and  it  profited  me  not.  He  will  deliver  his  soul  from 
going  into  the  pit,  and  his  life  shall  see  the  light.” — fJoB  xxxiii.  27,  28. 

“ If  we  confess  our  sins,  He  is  faithful  and  just  to  forgive  us  our  sins,  and 
to  cleanse  us  from  all  unrighteousness.” — 1 John  i.  9. 

“ He  that  covereth  his  sins  shall  not  prosper ; but  whoso  confesseth  and 
forsaketh  them  shall  have  mercy.  Happy  is  the  man  that  feareth  alway; 
but  he  that  hardeneth  his  heart  shall  fall  into  mischief,” — Prov.  xxviii.  13, 14. 

“ Keep  thy  heart  with  all  diligence,  for  out  of  it  are  the  issues  of  life.” 
— Prov.  iv.  23. 

“ Come,  and  let  us  return  unto  the  Lord,  for  He  hath  torn  and  He  will 
heal  us,  He  hath  smitten  and  He  will  bind  us  up.  After  two  days  will  He 
revive  us ; in  the  third  day  He  will  raise  us  up,  and  we  shall  live  in  His 
sight.” — Hosea  vi.  1,  2. 

“ Search  me,  O God,  and  know  my  heart ; try  me,  and  know  my  thoughts ; 
and  see  if  there  be  any  way  of  wickedness  in  me,  and  lead  me  in  the  way 
everlasting.” — Psalm  cxxxix,  23. 

“ I thought  on  my  ways,  and  turned  my  feet  unto  Thy  testimonies.” — 
Psalm  cxix.  59. 

“I  acknowledged  my  sin  unto  Thee,  and  mine  iniquity  have  I not  hid. 
I said,  I will  confess  my  transgressions  unto  the  Lord ; and  Thou  forgavest 
the  iniquity  of  my  sin.” — Psalm  xxxii.  5. 

“ This  is  a faithful  saying,  and  worthy  of  all  acceptation,  that  Christ 
J esus  came  into  the  world  to  save  sinners.” — 1 Tim.  i.  15. 


The  great  destroyer  of  the  souls  of  men,  which 
throughout  the  whole  world  is  so  widely  wasting,  is  not 
so  much  wilful  deliberate  sin,  as  thoughtlessness.  We 


18 


READINGS  FOR  A MONTH. 


are  walking  at  random,  with  no  guard  over  our  senses, 
no  heed  to  our  companions,  not  looking  to  our  steps  ; 
and  sin  comes  upon  us,  and,  ere  we  know  it,  has  the  mas- 
tery over  us.  We  flee  not  occasions  of  sin  ; trust  our- 
selves very  near  it : Satan  unseen  drives  us  on ; the 
place  whereon  we  stand  is  slippery ; we  fall  in.  We 
know  not  ourselves,  nor  the  strength  of  temptation,  nor 
the  deceitfulness  of  Satan,  nor  our  own  weakness,  nor 
the  strength  and  help  of  God ; and  while  we  think  we 
stand,  we  are  fallen.  Again  and  again  we  begin  on  the 
course  which  ever  ends  in  sin,  and  think  we  will  stop 
short  this  time  though  we  never  did  before  ; or  we  think 
of  something  short  of  it,  in  order  not  to  think  of  the  sin 
itself.  Thus  a young  person  tempted  to  lie,  will  resolve 
not  to  think  whether  it  will  lie  or  not  until  the  very  mo- 
ment that  the  lie  may  be  told,  without  steadily  thinking 
on  it.  People  go  to  bed  prayerless  again  and  again, 
thinking  they  may  say  their  prayers  without  the  effort 
or  solemn  act  of  kneeling,  although  they  know  how 
often  they  have  thus  fallen  asleep,  with  scarce  one  thought 
of  asking  pardon,  or  God’s  fatherly  care.  They  put  off 
duties,  although  they  know  that  this  always  ends  in 
their  not  doing  them,  because  they  will  not  do  them, 
yet  dare  not  say  “ I will  not they  say  “ I go,  Sir,”  and 
go  not. 

Or  they  will  hurry  to  their  sin,  as  even  Judas  did  to 
that  last  sin  which  filled  up  the  measure  of  his  wicked- 
ness : “ He  went  immediately  out,”  the  Gospel  says,  “ and 
it  was  night.”  He  could  not  bear  to  stay  in  the  pre- 
sence of  his  Master,  whom  he  would  betray.  And  sin- 
ners now  go  forth  quickly  out  of  themselves,  that  they 
may  escape  the  presence  of  God  within  them  rebuking 


REVIEW  OF  LIFE. 


19 


them.  They  will  sin  hastily,  impetuously,  m order  to 
^avoid  the  struggle  of  conscience. 

Since,  then,  persons  come  so  slowly  to  full,  deliberate 
sin,  what  is  the  parent  of  this  mass  of  sin  wherewith  we 
are  encompassed  ? what  is  it  which,  day  by  day,  is  de- 
stroying souls?  Thoughtlessness.  At  first  persons  do 
not  think ; then,  they  will  not  think  ; at  last,  they  can- 
not think.  The  world  invites  them  out  of  themselves ; 
Satan  shows  them,  in  his  mirror,  glories,  beauties,  enjoy- 
ments, for  a long  time  to  come ; he  goes  before  them, 
and  his  flock,  “ the  flock  of  the  slaughter,”  follow  him  ; 
he  is  merry  with  them,  applauds  them,  echoes  their 
laugh,  heightens  their  feasts,  inflames  them,  makes  the 
wine  sparkle’  and  give  its  colour  aright,  dances  before 
them,  until,  in  mirth,  and  revelry,  and  forgetfulness  of 
self,  they  dance  after  him  to  the  brink  of  hell.  “ The 
harp  and  the  viol,  the  tabret  and  pipe  and  wine  are  in 
their  feasts,”  says  the  prophet  Isaiah  ; but  what  follows  ? 
— “ They  regard  not  the  work  of  the  Lord,  neither  con- 
sider the  operation  of  His  hand.” 

Our  Lord,  in  foretelling  the  Day  of  Judgment,  does 
not  mark  out  open  sins.  He  warns  us  against  that  one 
sin  which  shall  run  through  all  the  rest,  “ thoughtless- 
ness,” thought  (that  is)  of  the  things  of  this  life,  thought* 
lessness  of  Him  their  Maker,  and  of  the  end  of  their 
being,  and  wherein  it  should  end,  in  heaven  or  hell. 

For  this  is  the  history  of  most  of  mankind  : a thought- 
less childhood,  careless  youth,  too  thoughtful  manhood  ; 
one  half  of  life  without  thought,  the  other  with  mis- 
placed thought ; thoughtful  of  things  of  time  and  sense, 
thoughtless  of  Him  who  made  them  and  of  their  real 
selves. 


20 


READINGS  FOR  A MONTH. 


What  is  the  life  of  most  of  us,  even  if  we  are  in 
some  degree  engaged  in  the  works  of  our  calling,  in 
things  in  which  we  might  please  God,  and,  through  the 
Blood  of  our  Redeemer,  gain  heaven  ? How  very  few 
are  they  who,  in  the  morning,  ever  set  steadily  before 
themselves  the  temptations,  duties,  of  the  day  ; in  what 
things  they  most  often  fail,  wherein  they  can  amend ; 
and  form  one  earnest  purpose  to  give  themselves  during 
the  day  to  God,  and  shape  the  actions  of  the  day  as 
shall  please  him  ! How  very  few  enter  upon  any  of  theil 
every-day  trials  (however  often  they  may  have  failed) 
with  prayer  to  God  for  help  ! How  few  with  any  pre- 
paration at  all ! how  few  even  know  what  some  of  their 
chiefest  trials  are ! how  few  know,  except  in  some  half- 
way, that  they  have  ever  failed  at  all ! People  are  cov- 
etous, luxurious,  slothful,  envious,  proud,  angry,  glutton- 
ous ; they  speak  ill  of  others,  or  against  them,  irreverently, 
vainly,  and  know  not  that  they  have  done  so.  Act 
follows  on  act,  and  word  on  word,  chasing  one  another, 
sweeping  over  one  another,  like  wave  on  wave;  and 
what  remains  in  the  memory  ? How  few  call  themselves 
really,  evening  by  evening,  to  any  account ! 

Yet  what  should  we  think  of  one  who  left  his  house, 
or  any  thing  he  does  value,  as  unguarded  as  men  are 
daily  content  to  leave  their  souls  ? What  of  one  who 
took  no  more  account  of  his  worldly  affairs  day  by  day, 
or  year  by  year  ? And  is  then  that  thought  with  regard 
to  the  soul,  which  would  be  thoughtlessness  as  to  body 
or  estate  ? Is  that  watchfulness  as  to  the  deadly  enemy 
of  our  soul,  which  would  be  recklessness  as  to  bodily 
foes  ? Are  Heaven  and  Hell,  God  and  Satan,  everlasting 


REVIEW  OF  LIFE, 


21 


joy  and  woe,  God’s  presence  and  His  threats,  a dream  ? 
or  are  men  thoughtlessly  dreaming  on  to  the  very  brink 
of  Hell  ? 

“ I thought  on  my  ways,”  says  the  Psalmist,  “ and 
turned  my  feet  unto  Thy  testimonies  ” I thought,  or — 
more  fully,  in  God’s  own  language — ‘‘  I took  account  of,” 
“reckoned  up,”  “calculated,”  “my  ways.”  For  our 
ways,  although  leading  in  one  direction,  are  many  ; — 
there  are  as  many  ways  as  there  are  acts,  or  passions,  or 
temptations;  and  he  “reckoned  them  up”  and  took 
“ account  of”  them  all,  whither  they  were  all  leading,  to 
turn  them  all  and  his  own  self  into  the  way  of  God.  He 
would  henceforth  not  try  to  walk  on  two  ways,  as  so 
many  do,  unwilling  to  part  wholly  with  God,  or  yet  with 
their  sins ; he  wished  henceforth  to  give  himself  wholly 
to  God,  and  so  he  reviewed  all,  took  account  of  all,  lest 
any  thing  should  escape  him,  and  he  slip  back  to  evil. 

And  if  the  Psalmist  knew  not  of  his  ways  before  he 
thus  pondered  and  weighed  them,  how  can  we  think 
that  we  are  safe  if  we  “ think  not  ” on  our  ways  ? How 
can  we  be  forgiven  our  sins,  unless  we  repent  of  them  ? 
or  repent  of  them,  unless  we  know  them?  or  know 
them,  unless  we  think  on  them  ? We  know  indeed,  in 
a general  way,  where  we  have  passed  our  lives,  what  has 
been  our  bodily  employment,  with  whom  we  have  lived 
and  conversed.  But  our  lives  are  not  the  mere  outward 
life  of  the  body  ; they  are  chiefly  the  life  of  the  soul ; 
not  merely  what  we  did,  spake,  thought, — but  why  we 
did  what  we  did  ; whether  we  lived,  acted,  thought,  with 
a view  to  God,  or  to  the  world  and  ourselves.  Neither 
can  we  understand  what  we  are  now,  unless  we  look 


22 


READINGS  FOR  A MONTH. 


back,  as  far  as  we  may,  on  what  we  have  been.  The 
same  state,  in  outward  show,  will  be  very  different  as 
persons  are  sinking  down  or  rising  up,  going  on  or  re- 
turning. Two  men  may  be  alike  out  of  the  road ; yet 
if  the  one  is  leaving  the  right  road,  the  other  striking 
back  into  it,  their  ends  will  be  very  different.  This  or 
that  act  may  be  a sin  of  weakness,  or  negligence,  or 
ignorance;  but  if  often  repeated,  and  not  repented,  it 
will  be  known  sin.  And  so  we  cheat  ourselves.  We 
forget  that  to-day’s  act  of  gluttony,  or  levity,  or  self-will, 
or  seeking  man’s  praise,  if  it  be  added  to  those  of  former 
days,  is  not  merely  a slight  sin,  but  is  making  us  what 
Scripture  calls  gluttons,  or  vain,  or  heady  persons.  We 
do  not  see  that  no  conscious  sin  is  slight;  nothing 
whereof  any  is  but  half-conscious  that  it  is  sin  ; — that 
the  subtlest  may  be  the  most  deadly. 

Yet  be  not  disheartened  because  it  seems  so  great  a 
task  to  review  the  ways  of  life.  God  asketh  of  us  what 
we  can  do,  not  what  we  cannot ; and  what  God  teacheth 
us  to  do,  he  enables  us  to  do,  as  far  as  is  needed. ' If 
we  do  what  we  can.  He  who  by  His  grace  enables  us  to 
do  it,  and  for  His  mercy  sake  accepts  it,  will  supply  what 
is  lacking  either  to  our  knowledge  of  our  sins  or  to  our 
repentance. 

Only  be  in  earnest,  and  pray  to  be  so.  Look  back 
into  thyself ; try  to  bring  before  you  your  earliest  life. 
Recall  in  it  the  faults  you  can  remember, — the  sins  of 
childhood  are  the  images  and  shadows  of  the  deeper 
sins  of  the  full-grown  being ; and  some  deceit  to  cover 
a childish  fault,  some  wrong  curiosity,  some  unchecked 
feeling  of  envy  or  jealousy,  some  indulged  anger  or 


REVIEW  OF  LIFE. 


23 


wrong  desire  of  human  praise  or  vanity,  some  preference 
of  self,  emulation  of  others,  have  proved,  alas ! too  often, 
the  forerunners  of  years  of  deadly  sin,  or  of  a wrong 
aim  in  all  life,  or  the  eating  out  and  cankering  of  that 
which  was  good. 

Do  this  in  mind,  under  the  eye  of  your  merciful 
Redeemer.  Pray  Him,  who  searcheth  the  hearts  and 
reins,  to  lay  open  thine  own  to  thee,  and  to  have  com- 
passion on  thee.  It  may  be  that  thou  wilt  find  what 
thou  hast  hitherto  thought  good  in  thee,  melt  away  be- 
fore the  fire  of  His  Holy  presence.  Yet  even  thus,  own 
unto  Him  that  “ thou  art  wretched,  and  miserable,  and 
poor,  and  blind,  and  naked,”  and  buy  of  Him,  as  He 
biddeth  thee,  “ gold  tried  in  the  fire,  that  thou  mayest 
be  rich ; and  white  raiment,  that  thou  mayest  be  clothed, 
and  the  shame  of  thy  nakedness  do  not  appear  ; and 
anoint  thine  eyes  with  eye-salve,  that  thou  mayest  see.” 
Fall  down  before  Him  with  the  leper  in  the  Gospel,  and 
say,  “ Lord,  if  Thou  wilt.  Thou  canst  make  me  clean ;” 
and  He  will  say  unto  thee  also,  “ I will : be  thou  clean.” 

He  who  was  crucified  for  thee,  will  strengthen  thee. 
Only,  when  thy  heart  is  set  at  liberty,  pray  that  thou 
mayest  “ run^  ” the  way  of  God’s  Commandments. 
“ Make  haste,  and  delay  not,  to  keep  God’s  Command- 
ments.” Nothing  besides  lingers.  Time  is  swe^ing 
by.  Thy  life  hasting  away.  The  Day  of  Judgment 
is  drawing  on.  Eternity  is  at  hand.  The  Judge  is  at 
the  door.  Year  by  year  whirls  on  more  rapidly.  Thy 
way  if  it  be"  not  turned  backward  to  God,  is  hurrying 
thee  onward  away  from  Him  and  to  the  pit.  If  not 
nearer  day  by  day  it  becomes  farther. 


24 


READINGS  FOR  A MONTH. 


Thou  canst  not  think  that  thou  wast  made  in  the 
image  of  God,  redeemed  by  the  precious  Blood  of  Christ, 
endowed  with  His  Spirit,  called  to  His  Faith,  waited  for 
by  His  Grace,  watched  over  by  His  Providence,  tended 
by  angels,  chosen  to  be  set  among  them  in  His  Presence 
in  everlasting  bliss,  to  enter  into  the  joy  of  thy  Lord, 
and  be  nothing  more  than  now  thou  art ! 

Choose,  then,  with  steadfast  heart,  Him  who  hath 
chosen  thee ; love  Him  who  hath  loved  thee.  “ Make 
haste,  and  delay  not.”  He  will  give  thee  “ grace  for  grace,” 
lead  thee  “ from  strength  to  strength ;”  and  if  in  ear- 
nest thou  seek  Him  now,  and  give  thyself  wholly  to  Him, 
He  will  accomplish  in  thee  all  His  works,  and  form  thee 
to  the  full  stature  of  His  grace  and  love  for  which  He 
made  thee ; .that  thou  mayest  love  Him  with  an  ever- 
lasting love,  in  overflowing  joy,  and  transporting  glory, 
and  never-sating,  ever-satisfying  bliss,  in  Himself,  the 
Fountain  of  all  bliss  and  good. 

The  examination  which  follows  will  probably  occupy 
several  days.  A certain  specified  time  may  be  devoted  to  it, 
and  the  result  written  down  in  the  manner  described  at  the 
close  of  the  questions.  This  will  carry  on  the  mind  from 
day  to  day,  and  when,  by  this  means,  a general  idea  of  the 
past,  and  of  the  character  in  review,  has  been  formed,  the 
paper  may  be  destroyed. 

The  suggestions  given  are,  however,  only  intended  as  an 
assistance  in  the  duty  of  self-examination.  They  are  not 
meant  to  burden  the  conscience ; and  it  will  probably  be  im- 
possible to  attend  to  them  all  on  one  occasion.  But  if  the 
chief  ev€7its  of  life  are  first  remembered  and  noted  down  to 
serve  as  landmarks,  the  inquiry  to  be  made  will  become  com- 
paratively easy.  Certain  marked  seasons  standing  out  prom- 


REVIEW  OF  LIFE. 


25 


inently  in  the  memory,  will  necessarily  recall  the  actions 
and  feelings  asociated  with  them,  and  these  will  naturally 
bring  back  others. 

If  only  tliree  or  four  points  can  be  considered  at  a time, 
yet  they  will  soon  give  a distinct  view  of  the  life  gone  by; 
and  show  the  peculiar  temptations  to  which  each  person 
may  be  exposed.  Subjoined  is  a specimen  of  the  manner  in 
which  such  a self-examination  may  be  carried  on  when  there 
is  sufficient  leisure.  But  it  is  not  necessary  to  write.  Some 
persons  cannot  express  themselves  readily  in  writing:  others 
are  too  much  occupied,  or  have  not  the  means  of  doing  it. 
Each  must  judge  for  himself.  Only,  when  the  time  allotted 
for  the  duty  has  been  properly  spent,  and  some  idea  has  been 
gained  of  the  points  under  consideration,  a full  confession  of 
the  particular  faults  that  have  been  discovered,  and  an 
earnest  entreaty  for  help  for  the  future,  should  be  made  in 
the  prayer  at  the  close  of  the  chapter. 

It  appears  desirable  that,  if  possible,  this  general  review 
of  the  past  should  be  undertaken  before  proceeding  any  fur- 
ther in  the  readings  which  follow ; and,  if  time  should  not 
afterwards  allow  of  sufficient  attention  being  given  to  all 
the  papej’s  before  Confirmation,  it  will  be  well  to  remember 
that  the  chapters  mentioned  in  the  note  at  the  beginning  of 
the  volume  are  of  the  chief  importance  as  a preparation. 
The  others  may  be  studied  when  there  is  more  leisure. 

Young  persons  at  school  have  frequently  no  privacy,  and 
very  little  leisure ; yet  there  is  probably  no  case  in  which 
the  resolute  determination  to  look  back  upon  the  past,  and 
examine  daily  into  one  or  two  of  the  points  suggested,  is  not 
practicable. 

We  carry  on  our  thoughts,  when  they  are  pleasant  to  us, 
in  the  midst  of  the  busiest  scenes;  and  He,  who  watches  our 
hearts,  will  hear  and  accept  the  very  briefest  prayer  for  par- 
don and  for  help. 

Two  cautions  may  perhaps  be  necessary  upon  the  subject 
of  self-examination.  When  the  point  in  question  has  been 
considered,  and  the  fault  discovered  and  confessed,  it  is  not 
2 


26 


READINGS  FOR  A MONTH. 


well  to  torment  ourselves  with  the  fear  that  we  have  not  ex- 
amined ourselves  with  sufficient  strictness.  Eather,  it  seems, 
we  may  trust  to  the  mercy  of  Him  who  has  atoned  for  our 
sins,  and  “is  not  extreme  to  mark  what  is  done  amiss,”  and 
allow  the  matter  to  rest,  not  recurring  to  it  again.  Neither 
may  we  be  afraid  to  acknowledge  to  ourselves  that  we  are 
comparatively  innocent  upon  some  points.  True  humility 
consists  in  seeing  ourselves  as  we  are,  not  in  owning  to  faults 
which  do  not  exist. 

Considerations  for  Self-Examination^  d:c. 

"What  have  been  the  marked  periods  and  events  of  your 
life;  such  as  change  of  residence,  first  going  to  school,  first 
acquaintance  with  any  person  who  has  had  influence  over 
you,  (fee.  ? 

What  have  been  your  seasons  of  peculiar  trial  or  enjoy- 
ment? 

What  are  the  principal  punishments  you  have  had  to  bear  ? 

Who  have  been  your  principal  companions  ? 

[These  may  all  he  noted  down  in  writing^ 

Prayer  {before  Self-Examination). 

Almighty  and  everlasting  God,  who  hatest  nothing  that 
Thou  hast  made,  and  dost  forgive  the  sins  of  all  them  that 
are  penitent,  create  and  make  in  me  a new  and  contrite 
heart,  that  I,  worthily  lamenting  my  sins,  and  acknow- 
ledging my  wretchedness,  may  obtain  of  Thee,  the  God  of  all 
mercy,  perfect  remission  and  forgiveness  through  Jesus  Christ 
our  Lord.  Amen. 

Think  whether  you  have  been  told  of  any  one  particular 
fault  as  far  back  as  you  can  remember,  a fault  which  you 
are  conscious  of  now.  This  probably  will  be  your  besetting 
sin. 

Eecollect  whether  you  have  ever  neglected  your  prayers 
entirely;  if  you  have,  try  to  remember  on  what  occasion, 
and  for  what  length  of  time. 


KKVIEW  OF  LIFE. 


27 


Think  also  whether  you  have  endeavoured  to  attend  to 
your  prayers;  or,  if  you  have  begun  to  do  so,  how  long  you 
continued  without  such  an  endeavour. 

[This  does  not  mean  that  any  person  can  succeed  in  en- 
tirely shutting  out  wandering  thoughts,  but  that  a hearty 
and  continual  effort  ought  to  be  made  against  them.] 

Consider  whether  you  have  been  grateful  to  Almighty  God 
for  His  infinite  mercies  in  your  redemption  by  Jesus  Christ, 
and  have  ever  made  hearty  efforts  to  please  Him  as  you  may 
have  done  to  please  your  parents  or  your  friends. 

Consider  whether  in  your  conversation  you  have  ever 
taken  God's  Holy  name  in  vain,  or  used  profane  or  irreverent 
words. 

Perhaps  you  have  been  reproved  for  irreverence  in  church  ; 
if  so,  consider  whether  this  has  happened  frequently,  and 
whether  you  have  tried  to  amend.  Even  though  you  may 
not  have  been  actually  reproved  for  irreverence,  you  will 
probably  find  upon  consideration  that  you  frequently  indulge 
in  careless  habits — ^looking  about,  negligent  postures,  not 
carefully  joining  in  the  services  by  repeating  the  responses, 
(fee. 

Think  whether  you  have  tried  to  give  your  whole  atten- 
tion when  the  Bible  has  been  read  either  at  church  or  at 
home  ; and  whether  you  have  prayed  to  God  to  help  you  to 
attend  to  it,  and  understand  it. 

Recollect  whether  you  have  ever  made  jests  upon  sacred 
subjects,  or  quoted  Scripture  irreverently  ; consider  also  whe- 
ther you  have  endeavoured  to  listen  attentively  to  the 
sermons  you  have  heard,  and  whether  you  have  allowed  your- 
self to  ridicule  the  manner  of  the  clergyman,  or  any  thing 
that  he  has  said. 

Think  whether  you  have  tried  to  keep  Sunday  holy  as 
the  Lord’s  day,  by  giving  up  your  worldly  occupations  and 
spending  it  quietly,  or  whether  you  have  joined  in  idle  amuse- 
ments ; and  try  to  recall  any  particular  instances  in  which 
you  may  have  offended. 

Consider  whether,  during  the  different  periods  of  time 


28 


READINGS  FOR  A MONTH. 


which  you  have  marked,  you  were  generally  obedient  or  dis- 
obedient, and  whether  you  have  ever  encouraged  others  in 
disobedience,  or  in  doing  what  they  feared  might  not  be  right. 
If  you  were  disobedient,  think  whether  there  were  any  par- 
ticular instances  of  the  offence. 

Think  if  you  have  any  peculiar  trick  or  habit,  of  which 
vou  have  often  been  reminded,  and  which  as  yet  you  have 
lever  earnestly  striven  to  overcome. 

[This  may  seem  a trifle,  but  it  is  in  fact  a continued  self- 
. ndulgence,  and  shows  that  you  are  not  in  earnest  in  trying 
do  right,  and  have  not  an  obedient  mind.] 

Look  back  at  the  different  periods  of  your  life,  and  see  if 
generally  you  have  been  willing  to  give  up  your  own  little 
comforts  and  pleasures  in  daily  life  for  the  sake  of  those  about 
you : or  if  you  have  been  selfish. 

fs  your  temper  passionate,  or  sullen,  or  impatient,  or  fret- 
ful, or  jealous  ? Consider  whether  you  have  struggled  heartily 
against  it,  and  whether  it  has  improved  or  grown  worse 
of  late.  Think,  also,  whether  you  are  irritable  in  illness. 

[A  bad  temper  is  very  much  subdued  by  making,  not  a 
general  resolution  to  conquer  it,  but  one  for  a day,  or  two  or 
three  days,  and  then  watching  how  the  resolution  is  kept.] 
Your  temper  may  be  good,  but  you  may  be  indolent. 
Consider  this,  and  think  whether  indolence  has  not  often  ren- 
dered you  selfish  or  disobedient. 

If  you  are  eager  and  open  in  your  disposition,  think  whe- 
ther you  are  apt  to  talk  incautiously,  half  betraying  secrets, 
asking  foolish  and  curious  questions,  remarking  upon  things 
which  do  not  concern  you. 

If  you  are  shy  and  reserved,  think  whether  you  are  not 
often  induced  in  consequence  to  neglect  real  duties, — hesitat- 
ing, for  instance,  to  show  kindnesses,  because  you  have  not 
the  courage  to  put  yourself  forward. 

If  you  are  proud  as  well  as  reserved,  consider  whether 
you  have  not  thouglit  it  rather  grand  to  be  shut  up  in  your- 
self, and  fancy  that  no  one  could  understand  you  ; — and  try 
to  remember  whether  you  have  not  sometimes  owned  your 


REVIEW  OF  LIFE. 


29 


fault,  with  a self-satisfied  feeling,  imagining  that  you  have  a 
reason  for  being  proud  because  you  are  in  fact  superior  to 
others 

Inquire  also  as  to  vanity,  which  is  a most  insidious  fault. 
Probably  you  have  indulged  yourself  in  day-dreams ; what 
have  they  been  about  ? 

[A  besetting  sin  of  vanity  is  often  discovered  by  this  means. 
If  we  make  ourselves  the  hero  or  heroine  of  our  day-dreams, 
and  fancy  ourselves  objects  of  interest,  even  though  we  may 
be  dreaming  of  what  seems  good, — visiting  the  poor,  or  teach- 
ing in  schools,  or  nursing  in  hospitals,  or  braving  dangers  for 
the  sake  of  converting  souls,  we  may  be  sure  that  we  have 
a most  dangerous  tendency  to  vanity.] 

Think  whether  you  have  been  accustomed  to  repeat  to 
yourself,  again  and  again,  the  praise  you  may  have  received, 
— whether  you  have  thought  much  about  your  dress  or  per- 
sonal appearance, — whether  you  have  been  pleased  to  attract 
notice  and  interest  from  illness,  or  any  other  cause. 

[These  are  all  forms  of  vanity.  But  vanity  is  a feeling 
not  an  action.  It  comes  upon  us  before  we  are  aware,  and  is 
therefore,  perhaps,  more  difiicult  to  cure  than  any  other  fault. 
The  best  way  of  conquering  it  is  not  by  reasoning  against  it, 
but  by  checking  our  thoughts  continually.  If  this  is  done, 
perseveringly,  we  shall  learn,  almost,  as  it  would  seem,  by 
instinct,  when  our  imaginations  are  becoming  vain,  and  shall 
put  a stop  to  them  without  being  obliged  to  pause  and  con- 
sider ; just  as  we  turn  back  suddenly;  when  we  find  ourselves 
running  into  any  bodily  danger.  There  are  habits  of  thought 
as  well  as  habits  of  action ; but  they  are  ditficult  to  acquire, 
and  easily  lost,  and  therefore,  too  often,  persons  think  it  im- 
possible to  attain  to  them.  Thoughts  are  most  easily  checked , 
by  what  may  be  called  a mechanical  process,  repeating  a line 
of  poetry  for  instance,  or  what  is  better,  a short  verse  of  a 
Psalm,  turning  the  pages  of  a book,  speaking  upon  some  in- 
different subject.  Even  the  movement  of  the  head  or  the 
hand  will  assist  us  in  checking  our  thoughts.] 

Vanity  leads  to  envy.  Consider  how  you  generally  feel 


30 


READINGS  FOR  A MONTH. 


when  others  are  admired  or  praised ; and  whether  you  have 
ever  allowed  yourself  to  speak  slightingly  of  them  in  conse- 
quence, or  to  repeat  ill-natured  stories  about  them. 

Vanity  will  also  lead  to  jealousy.  Think  whether  you 
have  been  exacting  as  to  the  affections  of  others. 

. [J ealousy  is  one  of  the  most  unhappy  faults  we  can  indulge, 
and  the  most  destroys  its  own  object.  A jealous  temper 
weakens  tlie  love  which  it  longs  for.  The  feeling  is  checked 
by  not  allowing  ourselves  to  show  it;  but,  on  the  contrary, 
doing  kindnesses  to  the  persons  of  whom  we  are  jealous.  To 
reason  with  ourselves  about  it  is  not  of  much  use.] 

Think  what  your  habits  are  with  respect  to  eating  and 
drinking ; recollect  whether  you  have  indulged  yourself  by 
taking  things  which  you  knew  were  not  good  for  ^mu,  or  by 
taking  too  much,  or  by  not  considering  the  wishes  and  feelings 
of  others. 

Recollect  whether  you  have  ever  read  books  which  you 
were  told  not  to  read ; or  talked  to  your  companions  upon 
subjects  which  you  would  not  like  to  mention  to  your  pa- 
rents, or  those  set  over  you ; or  allowed  yourself  in  practices, 
either  by  yourself,  or  with  your  companions,  which  you  would 
not  like  to  have  known. 

[The  least  doubt  upon  this  point,  the  slightest  misgiving 
as  to  whether  what  we  are  saying  or  doing  is  quite  pro- 
per,— the  mere  feeling,  that  if  any  one  whom  we  respect  were 
to  come  into  the  room,  we  should  leave  off, — is  a warning 
from  our  conscience,  and  therefore,  from  God’s  Holy  Spirit,  to 
which  we  are  bound  to  attend.] 

Think  also  of  the  way  in  which  you  have  spent  your  money, 
whether  upon  yourself,  or  upon  others. 

If  you  have  spent  it  upon  others,  consider  whether  you 
have  been  willing  to  do  so  when  no  one  could  know  it,  or  was 
likely  to  praise  or  thank  you. 

[Perhaps  no  instance  may  occur  to  you  to  prove  youi’self 
on  this  point;  but  an  idea  of  your  own  cliaracter  maybe 
formed  by  putting  an  imaginary  case.  Think  what  you  would 
feel  if  you  were  called  upon  to  give  a large  sum,  or  some- 
thing which  you  very  much  value,  anonymously.] 


REVIEW  OF  LIFE. 


31 


Consider  whether  you  have  been  strictly  honest  and  con- 
scientious in  paying  money  which  you  owed  ; and  whether, 
in  making  bargains  and  agreements  with  your  companions, 
you  have  ever  taken  any  unfair  advantage  of  them,  or  al- 
lowed those  who  were  generous  to  pay  more  than  their  due 
share. 

Inquire  as  to  truth, — whether  you  have  ever  been  in  the 
habit  of  telling  lies  ; try  and  recollect  any  particular  instances 
of  this  great  sin. 

If  you  are  true  in  word^  examine  whether  you  are  true  in 
deed,  whether  you  have  OAvned  your  faults  without  equivoca- 
tion, mentioning  them  courageously  when  you  might  have 
hidden  them  ; recollect  whether  you  have  ever  allowed  any 
person  to  be  blamed  unjustly  for  your  offence.  Think  also 
Avhether  jmu  have  been  careful  not  to  exaggerate  in  conver- 
sation, for  the  sake  of  telling  amusing  stories. 

Consider  whether  you  have  been  contented  in  whatever 
situations  you  have  been  placed,  and  have  been  thankful  to 
Almighty  God  for  His  continued  mercies.  Have  you,  for  in- 
stance, taken  your  daily  food,  or  your  daily  comforts,  as  mat- 
ters of  course,  or  really  acknowledged  them  as  God’s  gift  ? 

Consider  Avhether  you  haA^e  alloAved  yourself  to  indulge 
vain  wishes  for  pleasures  Avhich  God  has  thought  fit  to  Avith- 
hold  from  ymu ; and  whether  you  have  been  able  to  look  at 
what  may  have  appeared  the  superior  advantages  of  others 
without  murmuring ; only  desiring  to  do  your  duty  in  that 
state  of  life  unto  Avhich  it  has  pleased  God  to  call  you. 

[These  general  inquiries  Avill  be  best  answered  by  try- 
ing to  remember  whether,  at  any  particular  period  of  your 
life,  you  can  recollect  indulging  in  discontented,  repining 
moods.] 

Lastly.  See  Avdiether  you  are  in  the  habit  of  owning  your 
faults,  and  resting  contented  Avith  the  acknoAvledgment,  with- 
out making  a hearty  effort,  through  God’s  help,  to  subdue 
them. 

[This  is  a most  dangerous  form  of  self-deception.  It  makes 
us  fancy  ourselves  in  earnest,  and  advancing,  when,  in  fact, 


32 


IvEADlNGS  FOR  A MONTH. 


we  are  going  back.  It  is  never  safe  to  speak  of  a fault,  unless 
we  are  sincerely  endeavouring  to  overcome  it.] 

Exmnple  of  Self-Examination. 

I lived  till  I was  years  old  at ; then  we  went 

to , then  to . 

1 went  to  school,  or  had  a governess  or  tutor,  first  when  I 

■^as years  of  age ; since  then,  I have  been  to  such  or 

such  a school,  or  have  had  such  and  such  a person  to  teach  me, 

I was  very  unhappy  when  died ; or  when left 

us ; or  on  leaving  such  a place. 

I particularly  enjoyed  going  to or  staying  with . 

My  chief  companions  have  been , . 

I have  always  been  told  that  I have  a bad  temper ; and  I 
know  that  I am  very  often  in  a passion.  I think  ill-temper 
is  my  besetting  sin. 

I do  not  recollect  ever  to  have  neglected  to  repeat  my 
prayers  except  once,  when  we  were  at 

I never  tried  to  attend  to  my  prayers  till came  to  live 

with  us  ; since  then  I have  generallj^  tried,  but  my  thoughts 
wander  very  much. 

I am  afraid  I am  very  cold  and  ungrateful.  I can  never 
scarcely  feel  any  thing  for  what  has  been  done  for  me  ; but  I 
have  tried  to  think  about  it  lately  a little,  and  I think  I have 
wished  more  to  do  right,  and  endeavoured  more,  since  I knew 
I was  to  be  confirmed. 

When  I was  with and , they  taught  me  to  say 

bad  words,  partly,  as  they  said  for  fun  ; this  was  for  about 

• months.  I never  said  them  often  ; heard  me,  and 

told  me  how  wicked  it  was,  and  I left  it  off. 

and  I used  to  play  in  church,  and  make  fun  of  any 

thing  odd  which  we  saw.  This  was  when  I was years 

old.  Afterwards was  very  strict  about  my  behaviour,’ 

and  I was  not  irreverent  when was  present;  but  when 

I was  alone  with and , we  used  to  sit  instead 

of  kneel,  I do  not  think  I am  irreverent  now,  except  in 


REVIEW  OF  LIFE. 


33 


looking  about  more  than  I ought.  [>S^o  the  examination  may 
be  continued.^ 

PiiAYER  {after  Self-Examination). 

O Blessed  God,  Father  of  Mercies,  who  hast  sent  Thy  Son 
to  redeem  us  from  sin  and  wrath,  have  mercy  upon  me,  a mis- 
erable sinner. 

O Blessed  Saviour  Jesus,  who  gavest  Thyself  a sacrifice 
for  our  sins,  have  mercy  upon  me,  a sorrowful  and  returning 
sinner. 

O Blessed  Spirit  of  the  Father,  who  didst  come  into  the 
world  to  sanctify  and  teach  it,  have  mercy  upon  me,  a miser- 
able sinner. 

0 Blessed  and  mysterious  Trinity,  God  the  Father,  Son, 
and  Holy  Spirit,  have  mercy  upon  me,  a perishing  and  miser- 
able sinner. 

Pardon,  O God,  the  vanities  of  my  childhood,  and  the  sins 
of  my  youth,  my  hastiness  to  evil,  and  unwillingness  to  good. 

If  Thou,  Lord,  wilt  be  extreme  to  mark  what  is  done  amiss, 
O Lord,  who  may  abide  it. 

0 God  of  mercy,  pardon  especially  \Jiere  name  the  sins  of 
which  you  know  yourself  to  he  guilty.)^ 

O Lord  God,  merciful  and  gracious,  I pray  not  against 
sorrow ; I pray  Thee  to  increase  my  repentance,  and  enable 
me  ever  truly  to  mourn  my  sins  against  Thee,  and  with  great 
caution  to  take  care  I may  no  more  offend  Thee.  Especially 
assist  me  to  watch  against  \liere  name  the  sins  which  yo\i  have 
a particular  reason  to  dread,  \ and  teach  me  to  employ  the  re- 
maining portion  of  my  days  in  peace  and  righteousness, 
wisdom,  and  the  fear  of  God ; that  so  Thou  mayest  vouchsafe, 
for  the  merits  of  my  most  merciful  Redeemer,  to  blot  out  the 
handwriting  that  is  against  me,  in  the  book  of  remembrance 
which  Thou  hast  written,  and  to  grant  me  my  portion  in  Thine 
inheritance,  to  dwell  with  Thee  for  ever.  Amen. 

Our  Father,  &c. 

2* 




What  is  your  name  ? 

M.  or  N. 

Who  gave  you  this  name  ? 

My  godfathers  and  godmothers  in  my  baptism, 
wherein  I was  made  a member  of  Christ,  the  child  of 
God,  and  an  inheritor  of  the  kingdom  of  heaven. 

7 


A MEMBER  OF  CHRIST. 


“ As  the  body  is  one,  and  hath  many  members,  and  all  the  members  of 
that  one  body,  being  many,  are  one  body ; so  also  is  Christ.  For  by  one 
Spirit  are  we  all  baptized  into  one  body,  whether  we  be  Jews  or  Gentiles, 
whether  we  be  bond  or  free;  and  have  been  all  made  to  drink  into  one 
Spirit.”—!  Cor.  xii.  12, 13. 

“ As  many  of  you  as  have  been  baptized  into  Christ  have  put  on  Christ. 
There  is  neither  Jew  nor  Greek;  there  is  neither  bond  nor  fi*ee;  there  is 
neither  male  nor  female ; for  ye  are  all  one  in  Christ  Jesus.”— Gal.  hi.  27,  28. 

“ We  are  members  of  His  body,  of  His  flesh,  and  of  His  bones.” — Efh. 
V.  80. 

“He  that  is  joined  unto  the  Lord  is  one  Spirit.” — 1 Cor.  vi.  17. 

“ Know  ye  not  that  ye  are  the  temple  of  God,  and  that  the  Spirit  of  God 
dwelleth  in  you?  If  any  man  deflle  the  temple  of  God,  him  shall  God  de- 
stroy ; for  the  temple  of  God  is  holy,  which  temple  ye  are.” — 1 Cor.  iii.  16, 17. 

“ Now  therefore  ye  are  no  more  strangers  and  foreigners,  but  fellow- 
citizens  with  the  saints,  and  of  the  household  of  God ; and  are  built  upon 
the  foundation  of  the  apostles  and  prophets,  Jesus  Christ  himself  being  the 
chief  corner-stone,  in  whom  all  the  Building,  fltly  framed  together,  gi’oweth 
unto  an  holy  temple  in  the  Lord;  in  whom  ye  also  are  builded  together  for 
an  habitation  of  God  through  the  Spirit.” — Eph.  ii.  19 — 22. 

“ These  words  spake  Jesus,  and  lifted  up  His  eyes  to  heaven:  Neither 
pray  I for  these  alone,  but  for  them  also,  which  shall  believe  on  Me,  through 
their  word ; that  they  may  all  be  one ; as  Thou,  Father,  art  in  Me,  and  I in 
Thee,  that  they  also  may  be  one  in  Us.  I in  them,  and  Thou  in  Me,  that 
they  may  be  made  perfect  in  one ; and  that  the  world  may  know  that  Thou 
hast  sent  Me,  and  hast  loved  them,  as  Thou  hast  loved  Me.” — St.  John  xvii. 
1.  20,  21.  23. 

‘‘Weigh  well,”  says  an  ancient,  saintly  bishop, 
“ weigh  well,  dearest  brethren,  what  a dignity  that  is,  to 
have,  in  the  dwelling-place  of  the  heart,  the  Presence 
of  God.” 

This  agrees  with  the  language  in  which  the  blessings 


S6  READINGS  FOR  A MONTH. 

of  the  Gospel  are,  in  a marked  and  repeated  way,  ex- 
pressed ; that  we  are  in  Christ  Jesus,  and  that  His  Spirit 
dwelleth  in  us.  So  that  there  are  no  words  whereby 
our  being,  as  Christians,  is  more  frequently  described 
than  that  we  are  “ in  Christ.”  But  we  can  be  “ in  Christ  ” 
only  by  His  taking  us  into  Him  by  His  Spirit.  St.  Paul 
says,  ‘‘  Know  ye  not  that  the  Spirit  of  Christ  is  in  you 
except  you  be  reprobates ; having  been  crucified  with 
Christ,  it  is  not  I which  live,  but  Christ  liveth  in  me.” 
“ And  of  all  Christians,”  he  says,  your  life  is  hid  with 
Christ  in  God.” 

Christ  doth  not  show  us  the  way,  nor  give  us  wisdom 
only,  nor  cause  us  to  be  sanctified.  He  himself,  by  the 
condescension  of  His  living  presence  in  us,  is  our  way 
to  the  Father,  our  righteousness,  and  wisdom,  and  ac- 
ceptableness in  Him. 

And  this  is  the  especial  greatness  of  His  sacraments, 
that  they  are  the  channels  whereby,  through  union  with 
Him,  He  conveys  these  exceeding  gifts  to  us.  All  which 
we  have,  we  have  in  Him,  by  being  made  members  of 
Him.  And  members  of  Him  we  are  made  and  preserved 
through  His  sacraments.  St.  Paul  oftentimes  alludes  to 
Baptism  as  being  the  means  whereby  we  were  brought 
into  this  mysterious  union  with  Christ.  “ For  as  many 
of  you,”  he  says,  “ as  have  been  baptized  into  Christ  have 
put  on  Christ;  ye  are  all  one  in  Christ  Jesus.”  And 
again,  “ By  one  spirit  are  we  all  baptized  into  one  body  ;” 
and  our  Lord,  in  the  sixth  chapter  of  St.  John,  when 
teaching  the  doctrine  of  the  Holy  Communion,  says,  “ I 
am  the  living  bread  which  came  down  from  heaven ; he 
that  eateth  my  flesh  and  drinketh  my  blood,  dwelleth 


A MEMBER  OF  CHRIST. 


37 


ill  Me,  and  I in  him.”  “ As  the  living  Father  hath  sent 
Me,  and  I live  by  the  Father  ; so  he  that  eateth  Me,  he 
also  shall  live  by  Me.” 

To  dwell  in  God  is  not  to  dwell  on  God  only.  It  is 
no  mere  lifting  up  of  our  affections  to  Him : this  is  our 
seeking  Him,  not  His  taking  us  up ; our  knocking,  not 
His  opening.  To  dwell  in  God  must  be  by  His  dwell- 
ing in  us.  He  takes  us  out  of  our  state  of  nature,  in 
which  we  were  fallen,  estranged  out  of  and  away  from 
Him,  and  takes  us  up  into  Himself.  He  cometh  to  us ; 
and  if  we  will  receive  Him,  He  dwelleth  in  us,  and  maketh 
His  abode  in  us  ; and  by  dwelling  in  us  He  makes  us 
part  of  Himself.  Wonderful,  doubtless,  has  it  often 
seemed  to  us,  in  reading  the  Old  Testament,  how  God 
vouchsafed  to  be  seen  by,  speak  to,  man ; how  He  vis- 
ited patriarchs,  made  known  to  them  His  counsels,  con- 
sulted, as  it  were,  with  them  about  the  fate  of  an  ungodly 
city ; took  Moses  apart  into  His  secret  Presence,  and 
accepted  him  as  an  intercessor  for  His  whole  people  ; 
how  He  spake  to  Elijah  in  a still,  small  voice ; joined 
Himself  to  the  three  children  in  the  furnace ; revealed 
Himself  to  the  prophets  in  dreams  and  visions  ; directed 
them  all  their  liyes  long ; put  His  Word  in  their  mouths, 
ordered  their  single  acts.  Prophets,  patriarchs,  and 
apostles  seem  to  us,  as  it  were,  different  beings  from 
ourselves,  that  they  should  have  been  brought  into  such 
awful,  tender  nearness  to  Almighty  God. 

Yet  greater  are  the  wonders  of  the  Gospel  than  those 
of  the  Old  Testament ; more  marvellous  the  greatness 
of  the  love  shown  to  one  little  child,  than  all  that  tender 
guidance  wherewith  He  ordered  the  steps  of  Abraham, 


38 


READINGS  FOR  A MONTH. 


who  left  all  to  follow  Him.  “Verily,  I say  unto  you,” 
saith  our  Lord,  “among  them  that  are  born  of  woman 
there  hath  not  risen  a greater  than  John  the  Baptist  ; 
notwithstanding,  he  that  is  least  in  the  kingdom  of  heaven 
is  greater  than  he.” 

Closer  is  the  nearness  of  Almighty  God  to  those 
who  will  receive  Him,  than  when  He  walked  with  Adam 
in  Paradise,  or  seemed  to  sit  with  Abraham,  or  to  speak 
to  Moses  face  to  face ; yea,  nearer  yet,  than  when  in  the 
flesh.  His  disciples  did  eat  and  drink  with  Him,  or  Mary 
sat  at  His  Feet,  or  His  mother  carried  Him  in  her  arms, 
or  St.  John  lay  in  His  Bosom,  or  St.  Thomas  thrust  his 
hand  into  His  Side.  For  all  this  sacred,  blessed  near- 
ness was  still  outward  only.  Such  nearness  had  Judas 
also,  who  kissed  Him.  Such  nearness  shall  they  plead 
to  whom  He  shall  say,  “ I never  knew  you  ; depart  from 
Me,  ye  that  work  iniquity.”  The  Christian’s  nearness 
He  hath  told : “We  will  come  unto  Him,  and  make 
our  abode  with  Him,”  in  holiness,  purity,  peace,  bliss, 
cleansing  love. 

An  awful  thought  is  this,  in  the  greatness  of  its  bliss, 
the  height  of  its  hopes,  alas ! that  we  must  add  in  the 
depth  of  our  penitence. 

For  of  too  many  of  us  are  those  words  true  ; “ they 
know  not  what  they  do.” 

We  should  shrink  from  uttering  in  a church  any  un- 
holy words.  We  should  be  startled  if  any  of  those 
miserable  words,  which  are  heard  in  our  streets,  were  to 
fall  upon  our  ear  in  the  house  of  God.  We  could  not 
imagine  ourselves  there,  doing  any  deed  of  shame. 
We  should  there,  above  all  places,  hate  an  evil  thought 
which  might 'be  darted  into  our  minds. 


A MEMBER  OF  CHRIST. 


39 


We  think  rightly.  Natural  reverence  itself  so 
teaches  us. 

Again  ; it  saddens  the  mind,  when  in  ungodly  times, 
the  Houses  of  God  have  been  defiled.  We  cannot  bear 
to  think  what  it  would  be,  there,  where  we  have  wor^ 
shipped,  that  all  loathsome  and  disgusting  creatures 
should  harbour,  every  thing  sickening  to  every  sense, 
every  thing  most  revolting  and  unclean,  should  be  ga- 
thered there  to  defile  it  and  make  it  loathsome. 

We  are  this  temple, — the  Temple  of  God,  only  far 
holier.  And  every  thing  loathsome  in  the  whole  world, 
could  it  be  brought  together  into  one,  is  but  a faint  pic- 
ture of  the  loathsomeness  of  one  deadly  sin. 

This,  then,  is  the  intense,  sickening  misery  of  sin, 
that  it  is  brought  close  into  the  very  presence  of  God 
within  us.  Sins  begin  in  thought;  yet  thought  is  of  the 
soul,  and  in  the  soul  dwelleth  God,  the  Holy  Spirit. 

We  know  not  what  we  do.  We  know,  perhaps,  that 
we  drown  the  voice  which  checks  us  within,  but  we 
know  not  that  it  is  the  very  Voice  of  God  in  our  soul. 
We  know  that  we  would  not  do  it  under  the  eye  of  pa- 
rents, or  friends  whom  we  value ; we  know  not  that  this 
very  feeling  is  from  Him,  the  only  friend  of  the  soul,  her 
Father,  Guardian,  Comforter.  We  know  that  we  could 
not  bear  the  thoughts  we  harbour  to  be  laid  bare  to 
man ; we  know  not  that  they  are  thought  in  the  very 
Presence  of  God.  We  know  that  we  should  not  sin, 
that  we  should  serve  God  ; but  the  deadliness  of  sin,  as 
the  blessedness  of  the  love  of  God,  “ eye  hath  not  seen, 
nor  ear  heard.” 

Oh,  then,  since  these  things  are  so,  may  we  not  well 
stand  in  awe  of  our  very  selves  ? For  there  is  no  middle 


40 


READINGS  FOR  A MONTH. 


way.  We  must  be  tlie  dwelliug-place,  though  we  kuow 
it  not,  of  the  good  or  the  evil ; of  the  Spirit  of  God,  or 
of  Satan.  We  must  be  indwelt;  and  if  it  be  not  by 
the  good,  it  must  be  by  the  evil.  “ Grieve  not  away,” 
saith  the  Scripture,  “ the  Holy  Spirit  of  God.  For  if 
the  evil  spirit  find  the  dwelling-place  whence  he  was 
cast  out,  “ empty,”  “ he  will  take  to  himself  seven  spirits 
more  wicked  than  himself,  and  will  re-enter  and  dwell 
there.” 

Our  end  is  to  “ bear  ” for  ever  the  image  of-  the 
heavenly ; “ to  live  with  Christ,  to  reign  with  Him  ; in 
Him  to  be  glorified ; to  sit  on  His  throne,  as  He  is  set 
upon  His  Father’s  throne.”  But,  exceeding  great  and 
past  all  thought  as  this  must  be,  the  beginning  of  it 
must  have  taken  place  here.  They  only  shall  bear  that 
blissful  Image  there,  in  whom  it  has,  in  its  degree,  been 
retraced  here.  In  them  only  shall  He  be  “ glorified,” 
who  here,  amid  whatever  weakness  and  imperfection, 
have  been  changed  “from  glory  to  glory”  by  the  Lord, 
the  Spirit. 

Shall  we  not  then  cherish  the  godly  motions  of  that 
Blessed  Spirit,  attend  to  Its  Guidance,  listen  to  Its  secret 
Whisperings ; see  that,  neither  in  thought,  word,  or  work, 
we  offend  Him  ; but  speak,  act,  or  think  as  they,  who 
are  not  merely  flesh  and  blood,  but  are  the  Temples  of 
God  ? As  in  His  Holy  Presence  here,  we  should  not 
speak,  or  act  the  words  or  works  of  vanity  ; so  let  us  be 
watchful  over  ourselves  ever,  as  bearing  Him  about 
every  where,  being  ourselves  every  where  His  Temple. 

Blessed  they,  whoever  they  are,  who  have  been 
brought  to  the  knowledge  of  themselves,  to  see  whether 


A MExMBEll  OF  CHRIST. 


41 


the  Life  of  God  in  them  is  growing,  or  has  been  decay- 
ing. Blessed  even  they  who  feel  of  themselves,  really 
and  truly,  not  in  words  only,  that  they  are  “ poor,  and 
miserable,  and  blind,  and  naked so  that  this  their 
misery  has  indeed  brought  them  to  Him,  who  truly 
alone  is  the  medicine  to  heal  our  wounded  souls  ; alone 
the  true  riches.  Himself  the  Robe  of  righteousness,  and 
holiness,  and  immortality. 

But  blessed  above  all  they  who,  while  the  affections 
have  yet  the  first  glow  He  gave  them,  and  the  feelings 
are  not  yet  seared  by  the  drying,  withering  love  of  the 
world, — the  heart  yet  untainted,  the  imagination  yet 
fresh,  the  memory  unchoked  with  vanities, — give  them- 
selves up  to  their  Lord,  who  gave  Himself  for  them,  to 
love  Him  wholly,  love  Him  only,  with  a whole  heart, 
and  bright  resolves,  and  joyous  service, — bright  with  the 
early  dew  of  their  baptismal  morn,  so  to  remain  His 
for  ever, — His  for  a while  here,  our  only  joy  amid  this 
fast-fleeting,  unreal,  shifting  scene  of  vanity ; His  for 
ever,  among  the  choicest  jewels  of  His  treasure,  nearest 
to  Him  in  the  radiance  of  His  ineftable  bliss. 

Suggestions  for  Self-Examination,  Resolutions,  (he. 

Think  whether  you  have  ever  tried  to  realize  to  yourself 
what  it  is  to  be  a “Member  of  Christ;”  whether  you  have 
not  repeated  the  words  constantly  in  the  Church  Catechism 
without  any  thought  of  what  was  meant  by  them. 

Think  of  the  many  times  when  you  have  used  your  hands, 
your  eyes,  any  of  your  members,  or  your  faculties,  for  unholy 
purposes.  Yet  they  belong  to  Christ,  since  you  have  been 
made  a “Member  of  Christ.” 

Think  what  are  the  temptations  which  most  easily  lead 


42 


READINGS  FOR  A MONTH. 


you  away  from  your  duty  as  a “ Member  of  Christ,” — whether 
indolence,  vanity,  love  of  excitement,  hasty  temper,  too  great 
eagerness  in  your  daily  occupations ; and  pray  earnestly  that 
God  would  enable  you  to  watch  against  them. 

PRAYERS. 

Almighty  God,  Pitiful  and  Gracious,  let  Thy  merciful  ears 
be  open  to  the  prayers  of  Thine  unworthy  servant.  I confess 
that  I have  sinned  against  Thee  in  thought,  word,  and  deed 
[here  7nention  the  special  sins  for  which  you  would  obtain  par- 
don'].  Forgive  me,  O Lord,  forgive  me ; and  of  Thy  great 
goodness  let  me  be  absolved  from  mine  offences,  for  Thy  dear 
Son’s  sake.  Amen. 

I bless  and  praise  Thy  name,  0 Lord,  most  merciful  Re- 
deemer, that  Thou  hast  vouchsafed  to  admit  me  into  the  Body 
of  Thy  Lloly  Church,  to  make  me  a member  of  that  Body  of 
which  Thou  art  the  Head.  Enable  me  continually  to  recall 
to  mind  Thy  great  mercies ; teach  me  to  watch  against  the 
sins  which  most  easily  beset  me ; and  grant  that,  being  con- 
formed to  the  likeness  of  Thy  Death  and  Resurrection,  by  the 
crucifying  of  the  old  man,  and  the  newness  of  a holy  life,  I 
may  abide  in  Thee,  and  bring  forth  fruit  in  Thee,  and  In  the 
resurrection  of  the  just,  my  body  of  infirmity  being  reformed 
by  Thy  Power,  I may  behold  Thy  Face  in  glory,  0 Blessed 
Saviour  and  Redeemer.  Amen. 

Our  Father,  <fec. 


THE  CHILD  OF  GOD. 


“ I will  be  a Father  unto  >"ou,  and  ye  shall  be  ray  sons  and  daughters, 
saith  the  Lord  Almighty.” — 2 Cor.  vi.  18. 

“ Doubtless  Thou  art  our  Father,  though  Abraham  be  ignorant  of  us, 
and  Israel  acknowledge  us  not : Thou,  O Lord,  art  our  Father,  our  Ke- 
deemer ; Thy  Name  is  from  everlasting.” — Isaiah  Ixiii.  16. 

“ Behold  what  manner  of  love  the  Father  hath  bestowed  upon  us,  that 
we  should  be  called  the  sons  of  God.” — 1 John  hi.  4. 

“ When  the  fulness  of  the  time  was  come,  God  sent  forth  His  Son,  made 
of  a woman,  made  under  the  law,  to  redeem  them  that  were  under  the  law, 
that  we  might  receive  the  adoption  of  sons.  And  because  ye  are  sons,  God 
hath  sent  forth  the  Spirit  of  His  Son  into  your  hearts,  crying  Abba  Father. 
Wherefore  thou  art  no  more  a servant,  but  a son  ; and  if  a son,  then  an  heir 
of  God  through  Christ.” — Gal.  iv.  4 — 7. 

“The  Spiiit  itself  beareth  witness  with  our  spirit  that  we  are  the  children 
of  God.” — Rom.  viii.  16. 

“ For  as  many  as  are  led  by  the  Spirit  of  God,  they  are  the  sons  of 
God.” — Rom.  viii.  14. 

“ Be  ye  therefore  perfect,  even  as  your  Father  which  is  in  heaven  is  per- 
fect.”— St.  Matt.  v.  48. 

“ Blameless  and  harmless,  the  sons  of  God,  without  rebuke,  in  the  midst 
of  a crooked  and  perverse  nation,  among  whom  ye  shine  as  lights  in  the 
world.” — Phil.  ii.  15. 

“After  this  manner,  therefore,  pray  ye:  Our  Father,  which  art  in 
heaven.” — St.  Matt.  vi.  9. 

“ If  a son  shall  ask  bread  of  any  of  you  that  is  a Father,  will  he  give 
him  a stone  ? or  if  he  ask  a fish,  will  he  for  a fish  give  him  a serpent  ? or  if 
he  shall  ask  an  egg,  will  he  offer  him  a scorpion  ? If  ye  then,  being  evil, 
know  how  to  give  good  gifts  unto  your  children,  how  much  more  shall  youi 
heavenly  Father  give  the  Holy  Spirit  to  them  that  ask  Him.” — St.  Luke 
xi.  11—13. 

“ Therefore  take  no  thought,  saying.  What  shall  we  eat  ? or.  What  shall 
we  drink  ? or.  Wherewithal  shall  we  be  clothed?  (for  after  all  these  things 
do  the  Gentiles  seek:)  for  your  heavenly  Father  knoweth  that  ye  have  need 


44 


READINGS  FOR  A MONTH 


of  all  these  things.  But  seek  ye  first  the  kingdom  of  God,  and  His  right- 
eousness : and  all  these  things  shall  be  added  unto  you.” — St.  Matt.  vi. 
81—33. 

The  first  eftect  of  Baptism  is,  that  in  it  we  are  ad- 
mitted to  the  Kingdom  of  Christ,  offered  and  presented 
unto  Him.  In  which  certainly  theie  is  the  same  bless- 
ing to  the  children  of  Christians,  as  there  was  in  pre- 
senting the  first-born  among  the  Jews.  For  our  children 
can  be  God’s  own  portion  as  well  as  theirs  ; and  as  they 
presented  the  first-born  to  God,  and  so  acknowledged 
that  God  might  have  taken  his  life  in  sacrifice,  as  well  as 
the  sacrifice  of  the  Lamb,  or  the  oblation  of  a beast ; 
yet,  when  the  right  was  confessed,  God  gave  him  back 
again,  and  took  a lamb  in  exchange,  or  a pair  of  doves  ; 
so  are  children  now  presented  to  God  as  forfeit,  and  God 
might  take  the  forfeiture,  and  not  admit  the  babe  to  the 
promises  of  grace.  But  when  the  presentation  of  the 
child  and  our  acknowledgment  is  made  to  God,  God 
takes  the  Lamb  of  the  world  in  exchange,  and  He  hath 
paid  our  forfeiture,  and  the  children  are  ‘‘  holy  unto  the 
Lord.” 

Our  Blessed  Saviour  commanded,  that  we  should 
“ suffer  little  children  to  come  to”  Him ; and  when  they 
came,  they  carried  away  a blessing  along  with  them.  He 
was  desirous  they  should  partake  of  His  merits.  He  is 
not  willing,  neither  is  it  His  Father’s  will,  “ that  any  of 
these  little  ones  should  perish.”  And  therefore  He  died 
for  them,  and  loved  and  blessed  them  ; and  so  He  will 
now,  if  they  be  brought  to  Him.  Christ  hath  a bless- 
ing for  children  ; but  let  them  come  to  Him,  that  is,  be 
presented  at  the  door  of  the  church  to  the  sacrament 


THE  CHILD  OF  GOD. 


45 


of  adoption,  for  I know  of  no  other  way  for  them  to 
come. 

And  now  let  us  consider  that  God,  having  secured 
us  from  the  evils  of  nature,  and  represented  Himself  to 
be  our  Fathei-,  which  is  the  greatest  expression  of  a na- 
tural and  unalterable  kindness,  we  may  sit  down  and 
reckon  by  great  sums  of  His  gracious  gifts,  and  tell  the 
minutes  of  Eternity  by  the  number  of  the  Divine  mer- 
cies. For  God  hath  given  His  laws  to  rule  us,  His 
Word  to  instruct  us,  His  Spirit  to  guide  us.  His  angels 
to  protect  us.  His  ministers  to  exhort  us.  He  gives  eter- 
nal gifts  for  temporal  services,  and  gives  us  whatsoever 
we  want  for  asking;  and  commands  us  to  ask,  and 
threatens  us  if  we  will  not  ask,  and  punishes  us  for  re- 
fusing to  be  happy. 

And  if  the  mercies  of  giving  are  great,  those  of  for- 
giving are  more,  though  not  greater.  We  have  but 
small  opinion  of  God’s  fatherly  mercy,  if  we  dare  not 
believe  concerning  it,  that  it  is  desirous,  and  able,  and 
watchful,  and  passionate  to  keep  us  or  rescue  us  from 
the  condemnation  of  hell,  the  pain  of  which  is  insup- 
portable ; and  the  duration  is  eternal,  and  the  state  is  a 
state  of  darkness  and  despair,  of  confusion  and  amaze- 
ment, anguish  of  spirit  and  gnashing  of  teeth, — misery 
universal,  perfect,  and  irremediable.  This  is  a state  that 
God  provides  for  His  enemies,  not  for  His  children  that 
love  Him,  that  endeavour  to  obey,  though  they  do  it 
but  with  weakness ; that  truly  weep  for  their  sins,  though 
but  with  a shower  no  bigger  than  the  drops  of  pity ; that 
wait  for  His  coming  with  a holy  and  pure  flame,  though 
their  lamps  are  not  brighter  than  a poor  man’s  candle. 


46 


READINGS  FOR  A MONTH. 


thougli  their  strengths  are  no  greater  than  a contrite  reed 
or  a strained  arm,  and  their  fires  have  no  more  warmth 
than  the  smoke  of  kindling  flax. 

If  our  faith  be  pure,  and  our  love  unfeigned,  if  the 
degrees  of  it  be  great,  God  will  accept  it  into  glory ; if 
it  be  little,  He  will  accept  it  into  grace  and  make  it 
bigger. 

For  God  pardons  us  His  children  by  turning  every 
one  of  us  away  from  our  iniquities.  He  cures  our  cursed 
inclinations,  instructs  our  understanding,  rectifies  our 
will,  fortifies  us  against  temptation ; and  though  we  too 
often  resist  the  Spirit,  and  grieve  Him,  and  go  off*  from 
the  holiness  of  the  covenant,  and  return  again,  and  very 
often  step  aside,  and  need  this  great  pardon  to  be  per- 
petually applied  and  renewed,  yet  the  Holy  Jesus,  tlie 
Author  and  Finisher  of  our  faith  and  pardon,  sits  in 
heaven  to  be  a perpetual  advocation  for  us,  that  the  par- 
don, once  wrought,  may  be  for  ever  applied  to  every 
need,  and  every  broken  heart,  and  every  disturbed  con- 
science, and  upon  every  true  and  sincere  return  of  a 
hearty  repentance. 

‘‘  God  pitieth  us,  as  a father  doth  his  children  nay. 
He  is  our  Father,  and  the  same  also  is  the  Father  of 
mercies,  and  the  God  of  all  comfort ; so  that  mercy  and 
we  have  the  same  relation.  And  well  it  may  be  so,  for 
we  live  and  die  together ; and  if  we  refuse  mercy  here, 
we  shall  have  justice  to  eternity. 

There  are  very  many  more  orders  of  God’s  fatherly 
mercies  to  His  children ; but  because  the  numbers  of 
them  naturally  tend  to  have  no  measure,  we  can  reckon 
but  a few,  and  them  without  order ; yet  surely  we  may 


THE  CHILD  OF  GOD. 


41 


consider  that  it  is  an  infinite  mercy  of  the  Almighty  Fa- 
ther of  mercies,  that  He  hath  appointed  us  such  a reli- 
gion, that  leads  to  a huge  felicity  through  pleasant  ways. 
The  ways  of  sin  are  crooked,  desert,  rocky,  and  uneven : 
they  are  broad  indeed,  and  there  is  variety  of  ruins  and 
allurements  to  entice  fools,  and  a large  theatre  to  act 
the  bloody  tragedy  of  souls  upon  ; but  they  are  neither 
smooth,  safe,  nor  delicate.  The  ways  of  virtue  are  strait, 
but  not  crooked ; narrow,  but  not  unpleasant.  There 
are  two  vices  for  one  virtue,  and  therefore  the  way  to 
hell  must  needs  be  of  greater  extent ; but  because  virtue 
is  but  one  way,  therefore  it  is  easy,  regular,  and  apt  to 
walk  in  without  error  or  diversions. 

“Length  of  days,”  says  Solomon,  “is  in  the  right 
hand  of  wisdom ; for  she  is  a tree  of  life  to  them  that 
lay  hold  upon  her  — meaning,  that  the  tree  of  life  and 
immortality,  which  God  had  planted,  and  which,  if  man 
had  stood,  he  should  have  tasted,  and  have  lived  for 
ever, — the  fruit  of  that  tree  is  offered  upon  the  same 
conditions.  If  we  will  keep  the  commandments  of  God 
our  Father,  our  obedience,  like  the  tree  of  life,  shall  con- 
sign us  to  immortality  hereafter  by  a happy  life  here. 

There  must  indeed  needs  be  great  security  from  care 
for  all  Christians,  since  Christ  took  such  great  pains  and 
used  so  many  arguments  to  create  confidence  in  us. 
The  Son  of  God  told  us.  His  Father  takes  care  of  us. 
He  that  knew  all  His  Father’s  counsels,  and  His  whole 
kindness  towards  mankind,  told  us  so.  The  excellent 
words  and  most  comfortable  sentences,  upon  the  credit 
of  which  we  lay  our  cares  down,  are  these : “ Take  no 
thought,  saying.  What  shall  we  eat  ? or,  What  shall  we 


48 


READINGS  FOR  A MONTH. 


drink  ? or,  Wherewithal!  shall  we  be  clothed  ? (for  after 
I all  these  things  do  the  Gentiles  seek :)  for  your  Heavenly 
' Father  knoweth  that  ye  have  need  of  all  these  things. 
But  seek  ye  first  the  kingdom  of  God  and  His  right- 
eousness, and  all  these  things  shall  be  added  unto  you.” 

Does  not  God  provide  for  all  the  birds,  and  beasts, 
and  fishes  ? Do  not  the  sparrows  fiy  from  their  bush, 
and  every  morning  find  meat  where  they  laid  it  not  ? 
Do  not  the  young  ravens  call  to  God,  and  He  feeds 
them  ? And  were  it  reasonable  that  the  sons  of  the  fam- 
ily should  fear  the  father  would  give  meat  to  the  chickens 
and  the  servants,  his  sheep  and  his  dogs,  but  give  none 
to  them  ? He  were  a very  ill  father  that  should  do  so  ; 
or  he  were  a very  foolish  son  that  should  think  so  of  a 
good  father.  We  have  lived  at  God’s  charges  all  the 
days  of  our  life,  and  have,  as  the  Italian  proverb  says,, 
sat  down  to  meat  at  the  sound  of  a bell ; and  hitherto 
He  has  not  failed  us.  We  have  no  reason  to  suspect 
Him  for  the  future.  We  do  not  use  to  serve  men  so; 
and  less  time  of  trial  creates  great  confidence  in  us  to- 
wards them,  who  for  twenty  years  together  never  broke 
their  word  with  us.  Add  to  this  that  God  hath  given 
us  His  Holy  SjDirit : He  hath  promised  Heaven  to  us  : 
He  hath  given  us  His  Son,  and  we  are  taught  from  Scrip- 
ture to  make  this  inference  from  hence,  ‘‘  How  should 
not  He  with  Him  give  us  all  things  else  ? ” 

To  tell  of  the  mercies  of  God  our  Father  is  indeed 
to  undertake  the  telling  of  the  drops  of  the  ocean,  and 
the  spanning  of  the  measures  of  eternity.  We  can  but 
say  concerning  them  as  we  do  concerning  God  himself, 
that  He  is  that  great  Fountain  of  which  we  all  drink, 


THE  CHILD  OF  GOD. 


49 


and  the  great  Rock  on  which  we  all  dwell ; and  under 
whose  Shadow  we  are  all  refreshed. 

God’s  mercy  is  all  this  ; and  we  can  only  draw  great 
lines  of  it,  and  reckon  the  constellations  of  our  hemis- 
phere, instead  of  telling  the  number  of  the  stars.  We 
only  reckon  what  we  feel  and  what  we  live  by ; and 
though  there  be,  in  every  one  of  these  lines  of  life, 
enough  to  engage  us  for  ever  to  do  God  service,  and  to 
give  Him  praises,  yet  it  is  certain  there  are  very  many 
mercies  of  God  upon  us,  and  towards  us,  and  concern- 
ing us,  which  we  neither  feel,  nor  see,  nor  understand 
as  yet;  but  yet  we  are  blessed  by  them,  and  are  pre- 
served and  secured,  and  we  shall  then  know  them  when 
we  come  to  give  God  thanks  in  the  festivities  of  an 
eternal  sabbath. 

Suggestions  for  Self-Examination^  Resolutions^  dec. 

Try  to  recall  the  chief  pleasures  you  have  had  during 
your  life,  the  seasons  of  your  greatest  enjoyment,  and  think 
whether  you  have  ever  heartily  thanked  God  for  them. 

Then  take  any  one  day  at  the  present  time,  and  ’consider 
how  many  little  comforts  and  interests  you  have ; whatever 
may  be  your  trials  and  annoyances,  think  of  the  comfort  of 
rest,  the  interest  of  reading,  the  pleasure  allowed  us  in  eat- 
ing and  drinking ; think  of  the  brightness  of  spirit  which  a 
fine  day  brings,  the  luxury  of  a fire  on  a cold  day ; think 
how  many  little  things  there  are  in  the  course  of  the  very 
day  on  which  you  have  just  entered,  which  have  been,  or 
are  likely  to  be,  agreeable  to  you : these  are  but  the  very 
smallest  part  of  God’s  mercies.  Consider  whether  you  are 
ill  the  habit,  at  the  close  of  each  day,  of  looking  back  upon 
it  to  remember  them,  and  then  think  how  you  feel  yourself 
towards  those  who  have  an  ungracious  manner,  or  have 
never  been  taught  to  express  thanks. 

3 


60 


READINGS  FOR  A MONTH. 


If  you  are  so  ungrateful  for  God’s  daily  earthly  mercies, 
it  is  probable  that  you  are  still  more  so  for  his  spiritual 
blessings.  Think  wliether  you  do  not  find  it  extremely  diffi- 
cult to  feel  love  and  gratitude  for  your  Saviour’s  death,  and 
the  infinite  benefits  purchased  by  it. 

Consider  whether,  in  anxiety  or  distress,  you  really  try 
to  remember  that  God  is  your  Father  and  will  surely  provide 
for  you;  we  cannot  keep  ourselves  from  anxious  feelings, 
but  we  may  check  anxious  thoughts. 

Gratitude  is  a habit  of  mind,  therefore  it  is  to  be  ac- 
quired. Try  to  fix  particular  times,  beside  those  of  break- 
fast, dinner,  <fec.,  when  you  may  endeavour  to  recollect  the 
mercies  you  have  been  receiving  during  the  day.  Do  not  fix 
more  than  two  or  three ; perhaps  they  may  be  when  your 
studies  are  finished,  and  you  are  going  to  amuse  yourself,  or 
when  you  sit  down  to  read,  or  when  you  go  out  for  a walk. 
Do  not  increase  the  number  after  you  have  fixed  it ; and  let 
your  thanks  be  merely  a short  verse  from  the  Psalms,  which 
may  be  repeated  at  any  moment  and  in  any  place.  Then  at 
night  let-  your  thanksgivings  be  particular ^ not  general ; 
mention  the  chief  pleasures  you  have  had  in  the  day,  in  the 
same  way  as  you  would  reckon  up  the  kindnesses  of  an 
earthly  friend.  You  will  find  it  more  easy  when  you  have 
thus  obtained  a grateful  habit  of  mind  to  realize  those  infi- 
nite blessings  of  Redemption,  which  should  be  the  especial 
subjects  of  thanksgiving  to  us  all. 

PRATERS. 

Almighty  God,  Pitiful  and  Gracious,  <fec. 

O Lord  God,  our  House  of  Defence  and  our  Castle,  who 
hast  taught  me  and  led  me  in  Thy  way  from  my  first  years 
until  now.  Thou  hast  brought  me  to  great  honour,  the 
honour  of  adoption  to  be  Thy  child,  and  a co-heir  with  Thy 
Son  Christ  Jesus,  and  hast  comforted  me  on  every  side. 

Vouchsafe  me,  O Lord,  Thy  grace,  that  I may  love  Thee 
and  long  for  Thee  above  all  the  things  of  this  world ; fill 


THE  CHILD  OF  GOD. 


61 


my  soul  with  a continual  consciousness  of  Thy  unspeakable 
mercies,  and  let  Thy  merciful  loving-kindness  endure  for  ever 
and  ever  upon  me.  Give  me  the  loving  confidence  of  a child 
towards  Thee;  and  grant  that,  having  striven  to  glorify  Thee 
by  my  life  here,  I may  be  admitted  to  magnify  Thy  Name 
for  ever  in  Heaven,  for  Jesus  Christ’s  sake,  our  Lord  an(i 
only  Saviour.  Amen. 

Our  Father,  <kc. 


c^.  f.  ys^l  caC.-^ 


AN  INHERITOR  OF  THE  KINGDOM  OF 
HEAVEN. 


“ The  Spirit  itself  beareth  witness  with  our  spirit,  that  we  are  the  chil- 
dren of  God:  and  if  children,  then  heirs;  heirs  of  God,  and  joint-heirs  with 
Christ:  if  so  be  that  we  sulfer  Avith  Him,  that  we  may  be  also  glorified 
together.  For  I reckon  that  the  sufferings  of  this  present  time  are  not 
worthy  to  be  compared  with  the  glory  which  shall  be  revealed  in  us.  For 
the  earnest  expectation  of  the  creature  waiteth  for  the  manifestation  of  the 
sons  of  God.  For  the  creature  was  made  subject  to  vanity,  not  willingly, 
but  by  reason  of  Him  who  hath  subjected  the  same  in  hope.  Because  the 
creature  itself  also  shall  be  delivered  from  the  bondage  of  corruption  into 
the  glorious  liberty  of  the  children  of  God.” — Eom.  viii,  16-21. 

“ Wherefore  I cease  not  to  give  thanks  for  you,  making  mention  of  you 
in  my  prayers;  that  the  God  of  our  Lord  Jesus  Christ,  the  Father  of  Glory, 
may  give  unto  you  the  Spirit  of  wisdom  and  revelation  in  the  knowledge 
of  Him.  The  eyes  of  your  understanding  being  enlightened ; that  ye  may 
know  what  is  the  hope  of  his  calling,  and  what  the  riches  of  the  glory  of 
His  inheritance  in  the  saints.” — Eph.  i.  16-18. 

“Brethren,  give  diligence  to  make  your  calling  and  election  sure: — for 
so  an  entrance  shall  be  ministered  unto  you  abundantly  into  the  everlast- 
ing Kingdom  of  our  Lord  and  Saviour  Jesus  Christ.” — 2 St.  Peter  l 
10,  11. 

“Blessed  are  they  that  do  His  commandments,  that  they  may  have 
right  to  the  Tree  of  Life,  and  may  enter  in  through  the  gates  into  tho 
city.” — Eev.  xxii.  14. 

“Eye  hath  not  seen,  nor  ear  heard,  neither  have  entered  into  the  heart 
of  man,  the  things  which  God  hath  prepared  for  them  that  love  Him.” — 
1 CoR.  ii.  9. 

“ Treasures  in  heaven,  Avhere  neither  moth  nor  rust  doth  corrupt,  nor 
thieves  break  through  and  steal.” — St.  Matt.  vi.  20. 

“ Beloved,  now  are  we  the  sons  of  God ; and  it  doth  not  appear  what  we 
shall  be : but  we  know  that,  when  He  shall  appear,  we  shall  be  like  Him ; 
for  we  shall  see  Him  as  Ho  is.” — 1 St.  John  iii.  2. 


AN  INMTERTTOR  OF  HEAVEN. 


53 


“Now  we  see  through  a glass,  darkly;  but  then  face  to  face.” — 1 Cor. 
xiii.  12. 

“Tliine  eyes  shall  see  the  King  in  Ilis  Beauty,  thou  shalt  behold  the 
land  that  is  very  far  off.”— Isaiah  xxxiii.  17. 


In  this  life  we  can  form  no  thought  of  the  real  bliss 
of  the  life  to  come.  Heaven  being  little  in  our  thoughts, 
and  so  a strange  place  to  us,  we  cannot  understand  the 
joys  of  those  who  dwell  there.  Our  hearts  are  scattered 
among  outward  things,  and  so  we  cannot  think  what 
it  could  be  to  be  wholly  knit  and  gathered  up  in  God. 
Dwelling  little  on  the  thoughts  of  God  and  His  Good- 
ness, seldom  conversing  with  Him,  w'e  have  but  a faint 
love,  and  so  we  cannot  understand  what  it  would  be  to 
love  on  for  ever.  Sooner  could  the  worm,  which,  encased 
in  a hard  crust  of  wood  or  pebbles,  lies  lifeless,  imagine 
what  it  would  be,  when  it  rises,  as  it  were,  from  its 
grave,  and  flies  free  and  aloft  to  the  day,  than  we,  out 
of  this  our  prison-house,  tell  what  it  will  be  to  be  within 
the  full  light  of  God’s  countenance. 

Truly,  “ eye  hath  not  seen,  nor  ear  heard,  neither 
have  entered  into  the  heart  of  man,  the  things  which 
God  hath  prepared  for  them  that  love  Him.” 

Oh  ! deep  ocean  of  joy,  and  bliss,  and  love,  wherein 
we  shall  ever  freely  range,  ever  longing  yet  ever  satis- 
fied ; ever  filled  yet  never  sated  ; ever  loving  yet  never 
weary  ; ever  receiving  fresh  streams  of  love,  and  glory, 
^and  bliss  from  the  exhaustless  Fountain  of  all  Good, 
which  is  God. 

Then  shall  every  hindrance  to  spiritual  bliss  cease. 
What  is  it,  but  “ the  corruptible  body  which  ” now 
“ presseth  down  the  soul ; ” — the  temptations  of  the 


54 


READINGS  FOR  A MONTH. 


flesh,  the  world,  and  Satan,  the  memory  of  past  sin  and 
present  infirmities,  the  distraction  of  inward  and  ont' 
ward  cares  ? These  give  no  rest  to  the  soul ; they  weary 
it  by  their  ceaseless  strife,  cast  it  down  when  it  would 
rise  up  towards  God,  drown  by  their  din  the  secret 
whisper  of  His  Voice.  How  can  we  then  now  paint  to 
ourselves  that  everlasting  rest,  when  He  shall  for  ever 
‘‘have  healed  the  stroke  of  our  wounds,”  have  blotted 
out  our  sins,  bruised  Satan  under  our  feet,  rescued  us 
from  the  lion  ready  to  devour  ? How  can  we  imagine 
now  what  it  will  be,  when  corruption  shall  have  put  on 
incorruption,  when  the  world  and  the  lusts  thereof  shall 
have  passed  away,  and  we,  if  we  have  loved  God, 
remain  alone  with  Him  in  the  company  of  the  Blessed ; 
our  body  made  like  unto  the  glorious  Body  of  our 
Kedeemer,  a partner  in  our  bliss,  and  adding  to  its 
fulness  ? 

Much,  indeed,  were  this  for  us,  to  be  freed  from 
infirmity  and  sin.  Much  were  it,  and  perhaps  all  of 
which  many  think,  that  we  shall,  if  we  attain  to  Hea- 
• ven,  be  freed  from  this  life’s  ills,  “ shall  hunger  no  more, 
neither  thirst  any  more;  that  God  shall  wipe  off  all 
tears  from  our  eyes,  and  there  shall  be  no  more  death, 
neither  sorrow,  nor  crying,  neither  shall  there  be  any 
more  pain.”  Sweet  is  it  to  think  of  an  everlasting  rest, 
in  which  there  shall  be  no  strife  with  sin,  no  rebellion 
within  us,  no  temptation  without,  no  fear  of  falling,  no 
enemy  to  watch  against,  but  all  shall  be  one  blessed, 
everlasting  peace  in  God  and  with  God.  Yet  this  is  not 
our  bliss  itself ; for  this  the  heart  of  man  can  conceive. 

Again,  what  were  all  the  eminence  of  the  whole 


AN  INHERITOR  OF  HEAVEN. 


55 


world,  all  the  kingdoms  of  the  world  and  the  glory  of 
them,  compared  with  the  very  lowest  place  in  Heaven  ? 
What  were  all  the  praises  of  mankind,  compared  with 
the  sweetness  of  one  note  of  the  new  song  ? What  all 
the  treasures  of  riches  compared  with  the  crown  set 
upon  thy  head  by  thy  Redeemer’s  hand?  What  all 
pleasure  of  sense,  by  the  side  of  that  “ pure  water  of 
life  ? ” And  yet  these  sound  like  created  things : the 
bliss  of  Heaven  is  no  created  thing,  nor  in  things 
created. 

Elsewhere  it  is  said,  we  shall  “ be  equal  unto  the 
angels.”  And  what  were  not  this?  for  us,  who  had 
made  ourselves  “ like  the  beasts  which  perish,”  to  be 
like  the  most  perfect  of  His  creation,  who  ever  kept 
their  high  estate  and  their  nearness  to  God,  and  did 
His  will ; who  are  partakers  of  the  immortality  of  God, 
ever  beholding  the  Face  of  the  Father.  But  now  the 
greatness  of  our  bliss  and  theirs  is  told  us  in  more 
solemn,  overwhelming  words : “We  shall  be  like  Him.” 

Like  whom  ? Like  God ! 

To  gain  some  thought  of  our  future  bliss,  let  us 
/think,  for  a little  moment,  of  some  of  the  perfections  of 
l^our  God. 

God  is  All-holy,  Himself  the  Source  of  all  Holiness. 
We,  then,  if  we  be  brought  thither,  shall  be  in  every 
' part  of  us  holy.  Nothing  unclean  entereth  there. 
Within  and  without  we  shall  be  filled  and  clothed  with 
the  Holiness  of  God. 

God  is  All-wise.  We  then,  seeing  Him,  shall  read 
in  Him  the  treasures  of  His  Wisdom,  the  mystery  of 
our  being  and  of  His  Love. 


5G  READINGS  FOR  A MONTH. 

God  is  All-powerful.  Our  Blessed  Lord  hath  said, 
“ To  him  that  overcometh  will  I give  to  sit  upon  My 
throne,  even  as  I also  overcame  and  am  set  down  with 
My  father  on  His  throne ; ” and  to  all  the  elect,  “ Thou 
hast  been  faithful  in  few  things,  I will ' make  thee  ruler 
over  many  things.” 

God  is  All-glorious ; and  to  bring  many  sons  to 
glory  was  the  very  end  of  the  sufferings  of  our  Lord. 
When  He  shall  appear,  then  shall  ye  also  appear  with 
Him  in  glory.  Glory  shall  fill  the  elect  above  the 
brightness  of  the  sun, — and  make  them  transparent 
with  light,  all  bright,  all  pure ; and  that  with  the  im- 
parted light  of  God. 

God  is  Love ; and  then  shall  we  love  with  the  love 
of  God,  shall  love  God  as  God  loveth  Himself;  ever 
through  His  Love  cleaving  unto  His  Love. 

Who  might  not  dwell  for  ever  on  these  words  ? 
Yet  of  their  reality  we  know  nothing.  We  have  spoken 
of  the  Wisdom,  Holiness,  Power,  Glory,  Beauty,  Love 
of  God.  And  to  know  these,  we  must  see  Himself. 
The  ear  cannot  catch'  them ; the  tongue  cannot  speak 
of  them ; the  inmost  heart  which  loveth  God  revealeth 
but  some  faint  gleam  of  them.  They  are  laid  up  in 
store  for  them  who  love  Him. 

But  in  heaven  we  shall  see  Him  as  He  is. 

“Thine  eyes  'shall  see  the  King  in  His  beauty.” 
Him,  before  whom  the  seraphims  veil  their  faces,  shall 
we  behold,  Eye  to  eye.  What  joy  shall  it  be  beyond 
all  joy, — besides  which  there  is  no  joy, — to  see  that 
great  sight,  for  which  Moses  longed,  which  comforted 
Job  in  his  sufferings,  for  which  our  whole  nature  has 


AS  INlIEllITOll  OF  HEAVEN. 


51 


fainted  and  groaned  until  now ; “ with  our  eyes,  and 
not  another’s,”  to  see  the  living  God ! to  see  Him  in 
Himself ; “ know  Him  ” perfectly,  ‘‘  even  as  we  are 
known  ” of  Him ; that  nothing  of  His  Glory,  or  Maj- 
esty, or  Love,  should  be  hidden  from  us ; and  be  freed 
from  death,  and  change,  and  corruption  by  beholding 
Him,  Avho  is  life  unchanging  and  incorruption.  Where 
shall  be  an  end  of  loving,  where  love  is  endless,  infinite  ? 
Even  in  deep  human  love,  the  longer  the  soul  dwelleth 
on  that  which  reflects  Heaven  in  the  object  of  its  love, 
the  intenser  and  more  entrancing  is  its  love.  If  we 
gaze  steadfastly  on  the  earthly  sun,  as  long  as  we  can 
bear  it,  the  sight  becomes  intenser ; not  its  beauty,  but 
our  sight  fails.  How  much  more,  when  that  Blissful 
Beauty  shall  be  infinite,  and,  instead  of  dazzling  us, 
shall  give  us  strength  to  gaze ! 

Beautiful  is  the  glistening  of  gold,  the  sparkling  of 
gems,  or  wine  when  it  giveth  its  colour  in  the  cup,  or 
countenances  which  deceive  the  heart  of  man  to  its  per- 
dition. Dazzling  is  the  possession  of  wealth,  or  power 
over  others,  or  eminence  in  this  world’s  station ; sooth- 
ing our  luxury  and  ease ; but  what  is  the  fleeting  beauty 
of  all  created  things  to  the  infinite  Beauty  of  God  ? what 
is  all  gladness  to  the  joy  of  our  Lord  ? what  all  riches 
to  the  treasures  in  Heaven  which  fail  not — His  ever- 
lasting love  ? what  all  which  sight  could  grasp  in  Hea- 
ven and  earth,  compared  to  Him  whom  as  yet  we  see 
not,  but  whom,  if  we  be  found  worthy  to  stand  before 
Him,  we  shall,  when  heaven  and  earth  shall  have  passed 
away,  “ see  as  He  is  ? ” 

Oh ! choose  then,  on  this  day,  if  ye  have  not  yet 
3* 


58 


READINGS  FOR  A MONTH. 


'^chosen.  Let  not  the  tinsel  of  this  world  dazzle  the 
eyes  which  were  formed  to  see  the  King  in  His  Beauty. 
Let  not  the  praise  of  man  dull  the  ears  which  were 
formed  to  hear  the  blissful  words,  “Well  done,  good 
and  faithful  servant.”  Let  not  cares,  riches,  pleasures 
of  this  world  choke  the  heart  which  was  formed  to  con- 
tain the  love  of  God. 

Gaze  now  for  a while  by  faith  on  the  blessedness  of 
that  Eternal  Home.  There  behold  the  orders  of  the 
angels;  the  seraphim  with  burning  love,  the  angels 
round  about  the  throne,  and  “the  seven  spirits  of  God” 
before  it,  and  the  “ ten  thousand  times  ten  thousand, 
and  thousands  of  thousands,  who  say  with  a loud  voice. 
Blessing,  and  honour,  and  glory,  and  power,  be  unto 
Him  that  sitteth  upon  the  throne,  and  unto  the  Lamb, 
for  ever  and  ever ; ” and  “ the  hundred  and  forty  and 
four  thousand,  who  follow  the  Lamb  whithersoever  He 
goeth ; ” and  “ the  great  multitude  which  no  man  could 
number,  of  all  nations,  and  kindreds,  and  people,  and 
tongues,  who  stand  before  the  throne,  and  before  the 
Lamb,  clothed  with  white  robes,  and  palms  in  their 
hands,  and  crying  with  a loud  voice,  “ Salvation  to  our 
God  which  sitteth  upon  the  throne,  and  unto  the  Lamb,” 
and  say,  is  it  good  to  be  there  or  here  ? Where  shall 
we  store  our  treasures,  here  or  there  ? Where  set  our 
hearts,  here  or  there  ? In  whether  of  the  twain  is  there 
full  contentment  of  the  heart?  Where  is  there  joy 
that  fadeth  not,  the  Sun  Who  setteth  not,  the  Love 
which  chilleth  not,  the  friend  who  forsaketh  not? 
Where  is  thy  Redeemer,  thy  Lord,  thy  God  ? 


AN  INHERITOR  OF  HEAVEN. 


59 


Suggestions  for  Self-Examination^  Resolutions, 

Think  what  are  the  things  which  mostly  interest  you 
now ; what  your  thoughts  dwell  upon  in  your  leisure  mo- 
ments ; what  wishes  come  uppermost  to  your  mind,  if  you 
ever  indulge  in  day-dreams.  Those  things  are  your  Heaven. 

If  you  thus  find  you  have  made  your  Heaven  upon  earth, 
try  to  carry  your  thoughts  on  to  the  end  of  life.  Imagine 
yourself  living  to  old  age,  and  about  to  die.  Force  yourself 
to  picture  in  detail,  as  you  would  describe  it  to  a child, 
what  you  will  then  be,  and  what  hopes  you  will  then  have, 
if  you  have  never  thought  of  the  true  Heaven,  but  have 
suffered  yourself  to  be  deluded  by  pleasures  which  cannot 
last. 

If  you  think  it  difficult,  or  almost  impossible,  to  care  for 
Heaven  which  is  distant,  more  than  for  earth  which  is 
present,  remember  that  this  also  is  a habit  of  mind  to  be 
gained  by  degrees  ; and  try  the  following  mode  of  obtaining 
it.  Take  some  on^  beautiful  or  pleasant  thing  which  God 
has  given  you,  and  endeavour,  whenever  it  is  present  to  you, 
to  look  upon  it  as  an  earnest  of  Heaven,  specially  sent  you 
by  God.  If  you  live  amidst  beautiful  scenery,  endeavour  to 
fix  upon  some  spot  which  shall  recall  the  thought  of  the 
loveliness  of  Heaven.  If  your  pleasure  is  music,  try  when- 
ever you  hear  it  to  think  of  the  songs  of  the  angels  in 
Heaven.  If  you  are  fond  of  study,  try,  when  you  begin  to 
read,  to  remember  that  in  heaven  all  knowledge  will  be 
made  clear  to  you.  Especially  if  your  delight  is  in  human 
affection,  think  of  the  person  you  love  best,  and  resolve  when 
that  person  is  present  to  say  to  yourself  once  or  twice,  that 
the  love  of  God  in  Heaven  is  far  better.  Do  not  try  to 
excite  the  feeling  of  love,  but  recall  the  thought.  God  will 
give  you  the  feeling  in  His  own  good  time.  And  do  not 
burden  yourself  with  resolutions ; one  thought  is  best  for  a 
beginning ; and  if  you  pray  that  it  may  be  impressed  on 
vour  memory,  you  will  find  youi’self  by  degrees  not  requiring 


60 


READINGS  FOR  A MONTH. 


the  help  of  resolutions,  for  thoughts  of  heaven  will  come  to 
you  naturally. 

PRAYER. 

Almighty  God,  Pitiful  and  Gracious,  &c.  ® 

O Lord  God  of  Hosts,  Who  dwellest  in  eternity.  Whose 
Power  is  eternal,  £md  whose  Kingdom  is  the  Kingdom  of  all 
ages,  fill  my  heai*t  with  earnest  desires  and  longing  to  enter 
into  those  Courts  where  Thou  reignest  in  never  ceasing 
glory  and  felicity.  And  that  my  desires  may  receive  an 
infinite  satisfaction,  grant  me  Thy  continual  help,  that  des 
pising  the  pleasures  of  this  world,  and  going  from  strength 
to  strength,  from  virtue  to  virtue,  at  last  I may  appear  in 
Sion  unto  Thee,  the  God  of  gods,  beholding  the  face  of  Thine 
Anointed ; and  may  dwell  one  day  in  Thy  presence,  even  all 
the  long  day  of  eternity,  through  the  same  Jesus  Christ  our 
Lord.  Amen. 

Our  Father,  &o. 


% 


/r.^ 


What  did  your  godfathers  and  godmothers  then 
for  you? 

They  did  promise  and  vow  three  things  in  my 
name : first,  that  I should  renounce  the  devil  and  all 
his  works,  the  pomps  and  vanities  of  this  wicked  world, 
and  all  the  sinful  lusts  of  the  flesh. 


TO  RENOUNCE  THE  DEVIL. 


{St.  Chrysostom) 

“ He  that  committeth  sin  is  of  the  devil ; for  the  devil  sinneth  from  th^ 
beginning.  For  this  purpose  the  Son  of  God  was  manifested,  that  He 
might  destroy  the  works  of  the  devil.  'Whosoever  is  born  of  God  doth 
not  commit  sin,  for  his  seed  remaineth  in  him ; and  he  cannot  sin,  because 
he  is  born  of  God.  In  this  the  children  of  God  are  manifest,  and  the 
children  of  the  devil.” — 1 John  iii.  8—10. 

“ Eesist  the  devil,  and  he  will  flee  from  you.”— St.  James  iv.  7. 

“Neither  give  place  to  the  devil.” — Eph.  iv.  27. 

“ Be  sober,  Ibe  vigilant ; because  your  adversary  the  devil,  as  a roaring 
lion,  walketh  about  seeking  whom  he  may  devour : whom  resist-  stedfast 
in  the  faith.” — St.  Peter  v.  8,  9. 

“Put  on  the  whole  armour  of  God,  that  ye  may  be  able  to  stand 
against  the  wiles  of  the  devil.  For  we  wrestle  not  against  flesh  and  blood, 
but  against  principalities,  against  powers,  against  the  rulers  of  the  darkness 
of  this  world,  against  spiritual  wickedness  in  high  places.  Wherefore  take 
unto  you  the  whole  armour  of  God,  that  ye  may  be  able  to  withstand  in 
the  evil  day,  and  having  done  all,  to  stand.  Stand  therefore,  having  your 
loins  girt  about  with  truth,  and  having  on  the  breastplate  of  righteousness, 
and  your  feet  shod  with  the  preparation  of  the  gospel  of  peace ; above  all, 
taking  the  shield  of  faith,  wherewith  ye  shall  be  able  to  quench  all  the  fiery 
darts  of  the  wicked.  And  take  the  helmet  of  salvation,  and  the  sword  of 
the  Spirit,  which  is  the  Word  of  God : praying  always  with  all  prayer  and 
supplication  in  the  Spirit,  and  watching  thereunto  with  all  perseverance.” 
— Eph.  vi.  11 — 18. 

“ Fight  the  good  fight  of  faith,  lay  hold  on  eternal  life,  whereunto  thou 
art  also  called.”—!  Tim.  vi.  12. 

“ Then  was  Jesus  led  up  of  the  Spirit  into  the 
ness,  to  be  tempted  of  the  devil.” 

Then ! When  ? After  the  descent  of  the  Spirit, 
after  the  Voice  that  was  borne  from  above,  and  said, 


64 


READINGS  FOR  A MONTH. 


“ This  is  my  beloved  Son,  in  whom  I am  well  pleased.” 
For  since,  with  a view  to  our  instruction,  Christ  both 
did  and  underwent  all  things.  He  endured  also  to  be 
led  up  into  the  wilderness,  and  to  wrestle  against  the 
devil,  in  order  that  each  of  those  who  are  baptized,  if, 
after  his  Baptism,  he  have  to  endure  great  temptations, 
may  not  be  troubled,  but  may  continue  to  endure  all 
nobly,  as  though  it  were  happening  in  the  natural 
course  of  things. 

Yea,  for  therefore  thou  didst  take  up  arms,  not  to 
be  idle,  but  to  fight.  Do  thou,  therefore,  emulate  and 
imitate  the  victory  of  Christ.  Sliould  any  one  approach 
thee  of  those  who  are  that  evil  spirit’s  servants,  and 
savour  the  things  that  be  of  him,  be  not  troubled  nor 
confounded,  but  get  the  better  of  him  in  the  >vay  which 
Christ  hath  taught,  by  fleeing  .to  God  for  refuge,  neither 
being  depressed  in  famine,  as  believing  in  God  who  is 
able  to  feed  even  with  a word;  nor  amidst  whatever 
good  things  thou  mayst  receive,  tempting  Him  who 
gave  them ; but  being  content  with  the  glory  which  is 
from  above,  making  no  account  of  that  which  is  of 
men,  and  on  every  occasion  despising  what  is  beyond 
thy  need. 

For  the  devil  is  an  implacable  enemy,  and  hath 
taken  up  against  us  such  war  as  excludes  all  treaty. 
And  we  are  not  so  earnest  for  our  salvation,  as  he  is  for 
our  ruin.  Every  day  he  brings  his  machinations  to 
bear  on  each  of  the  servants  of  Christ ; not  in  mountains 
only  and  in  wildernesses,  nor  by  himself,  but  in  cities 
likewise,  in  market-places,  and  in  courts  of  justice,  and 
by  means  of  our  own  kindred,  even  men.  He  makes 


TO  UENOUNCK  TTTE  DEVIL.  65 

many  promises,  not  that  he  may  give,  but  that  he  may 
take.  He  promises  that  he  may  deprive  us  of  the 
kingdom  and  of  righteousness;  he  sets  treasures  in  the 
earth  as  a kind  of  gins  or  traps,  that  he  may  deprive  us 
both  of  these  and  of  the  treasures  in  heaven ; and  he 
would  have  us  be  rich  here  that  we  may  not  be  rich 
there. 

Let  us  not  then  be  deceived,  neither  let  us  by  every 
means  seek  after  the  life  of  ease.  But  when  the  custom 
of  evil  things  doth  bewitch  thee,  do  thou  war  against 
them  with  that  mode  of  thinking  which  tells  us,  “ Great 
is  the  reward  we  shall  receive,  for  despising  the  plea- 
sure which  is  but  for  a season ; ” and  say  to  thy  soul, 
“Art  thou  quite  dejected,  because  I defraud  thee  of 
pleasure  ? Nay,  be  of  good  cheer,  for  I am  introducing 
thee  into  Heaven.  Thou  doest  it  not  for  man’s  sake, 
but  for  God’s.  Be  patient  therefore  a little  while,  and 
thou  shall  see  how  great  is  the  gain.  Endure  for  the 
present  life,  and  thou  shalt  receive  an  everlasting  con- 
fidence.” 

For  if  the  devil,  holding  out  j)leasure  for  a season 
but  pain  for  ever,  is  yet  strong,  and  prevails ; seeing 
our  case  is  just  the  reverse  in  these  matters,  the  labour 
temporary,  the  pleasure  and  profit  immortal,  what  plea 
shall  we  have,  if  we  follow  not  virtue  after  so  great 
encouragement  ? 

And  not  by  the  hope  only  of  the  things  to  come, 
but  in  another  way  also  God  hath  made  virtue  easy, 
assisting  us  every  where,  and  putting  His  hand  to  our 
work. 

If  thou  wilt  only  contribute  a little  zeal,  every  thing 


66 


READINGS  FOR  A MONTH. 


else  follows.  For  to  this  end  he  will  have  thee  to  labour 
a little  while,  even  that  the  victory  may  be  thine  also. 
And  just  as  a king  would  have  his  own  son  present  indeed 
in  the  array,  he  would  have  him  shoot  with  the  bow  and 
show  himself,  that  the  trophy  may  be  reckoned  his, 
while  he  achieves  it  all  himself ; even  so  doth  God  in 
oun  war  against  the  devil.  He  requires  of  thee  one 
thing  alone,  that  thou  show  forth  a ^ncere  hatred 
against  that  foe.  And  if  thou  contribute  this  to  him, 
he  by  himself  brings  all  the  war  to  an  end.  Though 
thou  burn  with  anger,  with  desire  of  riches,  with  any 
tyrannical  passion  whatever,  if  he  see  thee  only  strip- 
ping thyself  and  prepared  against  it,  he  comes  quickly 
to  thee,  and  makes  all  things  easy,  and  sets  thee  above 
the  flame,  as  he  did  those  children  of  old  in  the  Baby- 
lonish furnace,  for  they  too  carried  in  with  them  nought 
but  their  good  will. 

For  indeed  we  a^e  soldiers  of  a heavenly  King,  and 
are  clad  with  spiritual  arms.  We  are  become  soldiers, 
not  of  them  that  are  far  off,  but  of  them  that  are  near ; 
for  if  God  is  present  every  where,  to  him  that  strives 
and  is  in  earnest  He  is  near.  Wherefore  also  the  pro- 
phet said,  “ I will  fear  no  evil,  for  Thou  art  with  me : ” 
and  God  himself  again,  “ I am  a God  nigh  at  hand, 
and  not  a God  afar  off.”  As  our  sins  separate  us  from 
Him,  so  do  our  righteousnesses  draw  us  nigh  unto  Him. 
For  ‘‘  while  thou  art  yet  speaking,”  it  is  said,  ‘‘  I will 
say.  Here  I am.” 

What  father  would  ever  be  thus  obedient  to  his  off- 
spring ? What  mother  is  there,  so  ready,  and  continu- 
ally standing,  if  haply  her  children  call  her  ? 


TO  RENOUNCE  THE  DEVIL. 


67 


There  is  not  one, — no  father,  no  mother  ; but  God 
stands  continually  waiting,  if  any  of  His  servants  should 
perchance  call  Him ; and  never,  when  we  have  called 
as  we  ought,  hath  He  refused  to  hear.  Therefore  He 
saith,  “ While  thou  art  yet  speaking ; ” I do  not  wait 
for  thee  to  finish,  and  I stoightway  hearken. 

Let  us  call  Him,  therefore,  as  it  is  His  will  to  be 
called. 

“ Loose,”  saith  He,  “ every  band  of  iniquity  ; then 
shall  thy  light  break  forth  in  the  morning,  and  thine 
healing  shall  spring  forth  speedily,  and  My  righteousness 
shall  go  before  thee,  and  the  glory  of  the  Lord  shall 
cover  thee.  Then  thou  shalt  call  upon  Me,  and  I will 
give  ear  unto  thee ; whilst  thou  are  yet  speaking,  I will 
say,  Lo!  here  I am.” 

If  thou  account  this  difficult,  look,  I pray  thee,  at 
the  rewards  also,  and  it  shall  be  easy  to  thee. 

“Then  shall  thy  light  break  forth  as  the  morn- 
ing.” 

Of  what  manner  of  light  is  He  speaking,  and  what 
can  this  Light  be  ? Not  this,  that  is  sensible ; but 
another  far  better,  which  shows  us  Heaven,  the  Angels, 
the  Archangels,  the  Cherubim,  the  Seraphim,  the 
Thrones,  the  Dominions,  the  Principalities,  the  Powers, 
the  whole  Host,  the  Royal  Palaces,  the  Tabernacles. 
For  shouldst  thou  be  counted  worthy  of  this  Light,  thou 
shalt  both  see  these,  and  be  delivered  from  hell,  and  the 
venomous  worm,  and  from  the  gnashing  of  teeth,  and 
from  the  bands  that  cannot  be  broken,  and  from  the 
anguish  and  the  affliction,  from  the  darkness  that  hath 
no  light,  and  from  being  cut  asunder,  and  from  the 


68 


READINGS  FOR  A MONTH. 


river  of  fire,  and  from  the  curse,  and  from  the  abodes  of 
sorrow  ; and  thou  shalt  depart  ‘‘  where  sorrow  and  woe 
are  fled  away,”  where  g^reat  is  the  joy  and  the  peace, 
and  the  love  and  the  pleasure,  and  the  mirth ; where  is 
life  eternal  and  unspeakable  glory,  and  inexpressible 
beauty ; where  are  eternal  tabernacles,  and  the  untold 
glory  of  the  King,  and  “ those  good  things  which  eye 
hath  not  seen  nor  ear  heard,  neither  have  entered  into 
the  heart  of  man  where  is  the  spiritual  bride-chamber, 
and  the  apartments  of  the  heavens,  and  the  virgins  that 
bear  the  bright  lamp,  and  they  who  have  the  marriage 
garment;  where  many  are  the  possessions  of  our  Lord, 
and  the  storehouses  of  the  King. 

Shall  we  then  still  delay  ? Kay,  but  though  we 
must  throw  away  all,  be  cast  into  the  fire,  venture 
against  the  sword,  leap  upon  daggers,  suffer  what  you 
will, — let  us  bear  all  easily,  that  we  may  obtain  the 
garment  of  the  Kingdom  of  Heaven,  and  that  untold 
glory,  which  may  we  all  attain,  by  the  grace  and  love 
towards  man  of  our  Lord  Jesus  Christ,  to  whom  be 
glory  and  might,  world  without  end.  Amen. 

Suggestions  for  Self-Examination,  Resolutions,  dec. 

Think  whether  you  have  ever  really  looked  upon  life  as 
a warfare,  a time  of  perpetual  struggle  wdth  a deadly  enemy. 
If  life  has  been  easy  to  you,  and  you  have  continually  yield- 
ed to  every  inclination  as  it  arose,  your  enemy  has  already 
gained  a great  victory  over  you,  and  your  only  hope  of  safety 
is  in  instantly  rousing  yourself  to  withstand  him.  There  can 
be  no  better  time  for  such  a resolution,  than  when  you  are 
preparing  to  receive  fresh  strength  from  God,  in  Confirmatiou 
and  the  Holy  Communion. 


TO  RENOUNCE  THE  DEVIL. 


69 


Consider  in  wliat  instances  you  are  most  commonly  in- 
clined to  give  way. 

Think  whether  you  have  not  often  given  way  more  from 
weariness  and  weakness,  than  from  the  force  of  temptation; 
and  make  your  resolutions,  not  for  your  life,  but  for  a few 
hours,  or  one  day.  Ask  God  to  help  you  for  that  particular 
time,  and  leave  the  thought  of  the  future.  When  you  have 
conquered  your  evil  disposition  for  one  day,  you  will  be  bet- 
ter able  to  continue  the  same  resolution  for  another  day  ; and 
so  on  till  the  habit  of  self-control  is  acquired. 

Consider  whether,  when  the  idea  of  fighting  a battle  and 
gaining  a victory  is  presented  to  jour  mind,  your  first 
thought  is  to  pray  for  help.  If  it  is  not,  the  victory  will 
never  be  gained ; if  it  is,  you  must  succeed  in  the  end, 
though  the  struggle  may  be  long. 

Think  whether  you  look  forward  to  any  time  on  earth 
when  you  will  not  have  to  struggle.  It  is  a great  mistake  if 
you  do,  and  will  be  a cause  of  serious  unhappiness.  The  ex- 
istence of  the  spirit  of  evil  is  as  real  as  your  own  existence, 
and  whilst  you  remain  on  earth  you  will  always  be  subject 
to  his  temptations.  Face  the  trial,  therefore,  boldly,  and  re- 
member that,  although  it  will  last  your  life,  you  need  think 
only  of  the  next  step,  and  will  be  led  on  happily  and  safely, 
if  you  will  only  be  in  earnest,  and  trust  entirely  to  the  help 
of  God. 


PRAYERS. 

Almighty  God,  Pitiful  and  Gracious,  <fec. 

O Lord  God,  the  succour  of  all  that  trust  in  Thee,  leave 
me  not,  neither  forsake  me,  I beseech  Thee,  when  I am  as- 
saulted by  my  deadly  enemy  without  and  by  temptations 
from  within.  Give  me  Thy  aid  especially  for  this  day.  Let 
Thy  Spirit  instruct  me  in  the  spiritual  warfare,  arming  my 
understanding,  and  fortifying  my  will ; and  grant  that  the 
dangers  with  which  I am  encompassed  may  become  unto  me 
an  occasion  of  victory  and  triumph,  through  the  aid  of  the 
Holy  Ghost,  and  by  the  Cross  of  the  Lord  Jesus,  who  hath 


10 


READINGS  FOR  A MONTH. 


for  Himself,  and  all  His  Servants,  triumphed  over  sin,  and 
hell  and  the  grave,  even  all  the  powers  of  darkness. 

From  which,  by  His  mercies,  and  the  merits  of  His  Pas- 
sion, deliver  me,  0 Lord,  and  all  Thy  faithful  people. 
Amen. 

Our  Father,  <fec. 


V 


r, 

THE  WORLD. 

“ Love  not  the  world,  neither  the  things  that  are  in  the  world.  If  any 
man  love  the  world,  the  love  of  the  Father  is  not  in  him.  For  all  that  is  in 
the  world,  the  lust  of  the  flesh,  and  the  lust  of  the  eyes,  and  the  pride  of 
life,  is  not  of  the  Father,  hut  is  of  the  world.  And  the  world  passetb 
away,  and  the  lusts  thereof:  hut  he  that  doeth  the  will  of  God  ahideth  for 
ever,” — 1 John  ii.  15 — 17. 

' “Woe  unto  them  that  join  house  to  house,  that  lay  field  to  field,  till 
there  he  no  place,  that  they  may  he  placed  alone  in  the  midst  of  the  earth ! ” 
— Isaiah  v.  8. 

“ Woe  unto  them  that  are  wise  in  their  own  eyes,  and  prudent  in  their 
own  sight  I ” — Isaiah  v.  21. 

“ He  that  glorieth,  let  him  glory  in  the  Lord.  For  not  he  that  com- 
mendeth  himself  is  approved,  hut  whom  the  Lord  commendeth.” — 2 Coe. 
X.  IT,  18. 

“ God  forbid  that  I should  glory,  save  in  the  cross  of  our  Lord  Jesus 
Christ,  hy  whom  the  world  is  crucified  to  me,  and  I unto  the  world.” — 
Gal.  vi.  14. 

“The  friendship  of  the  world  is  enmity  with  God.” — St.  James  iv.  4. 

“ I will  therefore  that  men  pray  everywhere,  lifting  up  holy  hands,  with- 
out wrath  and  doubting.  In  like  manner  also  that  women  adorn  them- 
selves in  modest  apparel,  with  shamefacedness  and  sobriety ; not  with 
hroidered  hair,  or  gold,  or  pearls,  or  costly  array,  hut  (which  hecometh  wo- 
men professing  godliness)  with  good  works.” — 1 Tim.  ii.  8 — 10. 

“My  brethren,  have  not  the  faith  of  our  Lord  Jesus  Christ,  the  Lord  of 
Glory,  with  respect  of  persons.  For  if  there  come  unto  your  assembly  a 
man  with  a gold  ring  in  goodly  apparel,  and  there  come  in  also  a poor  man 
in  vile  raiment;  and  ye  have  respect  to  him  that  weareth  the  gay  clothing, 
and  say  unto  him,  Sit  thou  here  in  a good  place ; and  say  to  the  poor, 
Stand  thou  here,  or  sit  here  under  my  footstool ; are  ye  not  then  partial 
in  yourselves,  and  are  become  judges  of  evil  thoughts?  ” — “Hearken,  my 
beloved  brethren,  hath  not  God  chosen  the  poor  of  this  world,  rich  in  faith, 
and  heirs  of  the  kingdom  which  He  hath  promised  to  them  that  love 
Him  ? ” — St.  James  ii.  1—5. 


Witli  reason  may  this  life  be  called  the  shadow  of 
death ; since  under  the  shadow  of  life  death  steals  upon 


72 


READINGS  FOR  A MONTH. 


US ; ^and.  as  at  every  step  the  body  takes,  the  shadow 
takes  another,  so  at  every  pace  our  lives  move  forward, 
death  equally  advances  with  it : and  as  Eternity  is  ever 
in  beginning,  and  is  therefore  a perpetual  beginning,  so 
^ life  is  ever  ending  and  concluding,  and  may  therefore 
be  called  a perpetual  end,  and  a continual  death. 

If  a man  were  lord  of  infinite  worlds,  and  possessed 
infinite  riches ; if  they  were  at  last  to  end,  and  he  to 
leave  them,  they  were  to  be  valued  as  nothing  ; and  if 
all  things  temporal  have  this  evil  property,  to  fade  and 
perish,  they  ought  to  have  no  more  esteem  than  if  they 
were  not. 

Oh  ! miserable  condition  of  human  nature  ! vain  is 
all  that  we  live  without  Christ.  ‘‘  All  flesh  is  grass,  and 
all  the  glory  of  it  as  the  flower  of  the  field.”  Where  is 
now  that  comely  visage  ? Where  is  now  the  dignity 
of  the  whole  body,  with  which,  as  with  a fair  garment, 
the  beauty  of  the  soul  was  once  clothed  ? 

Ah,  pity  ! the  lily  is  withered,  the  purple  of  the 
violet  is  turned  into  paleness.  Therefore  let  us  consider 
what  in  time  must  become  of  us,  and  what,  will  we,  or 
will  not,  cannot  be  far  oflf ; for  betwixt  him  who  lives 
but  ten  years,  and  him  who  lives  a thousand,  the  end 
of  life  and  the  unavoidable  necessity  of  death  once  come, 
all  is  the  same,  save  only  he  who  lives  longer  departs 
heavier  laden  with  sins. 

It  is  a mighty  change  that  is  made  by  the  death  of 
every  person,  and  it  is  visible  to  us  who  are  alive. 
Reckon  but  from  the  sprightfulness  of  youth,  and  the 
fair  cheeks  and  full  eyes  of  childhood,  to  the  state  of  a 
three  days’  burial,  and  we  shall  perceive  the  distance  to 


THE  WORLD. 


13 


be  very  great  and  very  strange.  The  time  will  come 
when  those  eyes,  with  which  thou  readest  this,  shall 
lose  their  sight ; those  hands  which  thou  now  employ est, 
be  without  sense  or  motion;  this  mouth  which  now  dis- 
courses shall  be  mute,  without  breath  or  spirit;  and  this 
flesh,  which  thou  now  pamperest,  shall  be  consumed. 
The  time  will  come  when  thou  shalt  be  forgotten,  as  if 
thou  never  hadst  been ; and  those  that  pass  shall  walk 
over  thee,  without  remembering  that  such  a man  was 
born.  Think  upon  this  seriously,  and  reflect  with 
thyself  soberly,  how  thou  shalt  look  when  thou  art 
dead;  and  this  consideration  will  give  thee  a great 
knowledge  what  thy  live  is,  and  make  thee  despise  its 
vanities. 

(Vain  also  are  all  honours  of  this  world. 

A man  may  read  a sermon,  the  best  and  most  pas- 
sionate that  ever  a man  preached,  if  he  shall  but  enter 
into  the  sepulchre  of  kings.  In  the  sameEscurial  where 
the  Spanish  princes  live  in  greatness  and  power,  and 
decree  war  or  peace,  they  have  wisely  placed  a ceme- 
tery, where  their  ashes  and  their  glory  shall  sleep  till 
time  shall  be  no  more ; and  where  our  kings  have  been 
crowned,  their  ancestors  lie  interred,  and  they  must 
walk  over  their  grandsire’s  head  to  take  his  crown. 
There  is  an  acre  sown  with  royal  seed,  the  copy  of  the 
greatest  change,  from  rich  to  naked,  from  ceiled  roofs 
to  arched  coffins,  from  living  like  gods  to  die  like  men. 
There  the  warlike  and  the  peaceful,  the  fortunate  and 
the  miserable,  the  beloved  and  the  despised  princes 
mingle  their  dust,  and  pay  down  their  symbol  of  mor- 
tality, and  tell  all  the  world,  that,  when  we  die,  our 
4 


74 


READINGS  FOR  A MONTH. 


ashes  shall  be  equal  to  kings’,  and  our  accounts  easier, 
and  our  pains  or  our  crowns  shall  be  less. 

For  a man  is  no  greater  than  what  he  is  in  the 
Eyes  of  God ; and  the  estimation  which  God  hath  of 
us,  is  not  for  being  born  in  a palace,  but  for  being  right- 
eous and  just.  What  an  error  is  it  then,  to  value  our- 
selves more  for  our  human  birth,  by  which  we  are 
made  sinners,  then  for  our  divine  birth,  by  which  we 
are  made  just ! How  foolish  were  he,  who,  being  the 
son  of  a king  and  bond-woman,  should  esteem  himself 
more  for  being  the  son  of  a slave  than  of  a monarch  ! 
More  fool  is  he  who  values  more  the  nobility  of  his 
blood  in  being  a gentleman,  than  the  nobility  of  his 
soul  in  being  a Christian.  All  honours  of  the  earth  are 
but  splendid  vanities ; and  those  who  seek  after  them 
are  like  boys  who  hunt  after  butterflies : yet  many  souls 
have  perished  by  them. 

If  David  cursed  the  mountains  of  Gilboa,  because 
Saul  and  Jonathan  died  upon  them ; with  much  more 
reason  may  we  curse  the  high  mountains  of  honours, 
upon  which  so  many  souls  have  been  seen  to  perish. 

Again,  how  vain  is  the  noise  of  fame ! 

The  world  is  but  a point ; and  of  it  how  small  a 
corner  of  it  is  inhabited ! and  who,  and  how  many  are 
those  id  it  who  are  to  praise  thee ! He  who  desires 
fame  and  honour  after  death,  thinks  not  that  he  who 
is  to  remember  him  shall  shortly  die  also  ; and  in  the 
same  manner  he  who  is  to  succeed  after  him,  until  that 
all  memory,  which  is  to  be  propagated  by  mortal  men, 
be  blotted  out.  But  suppose  that  those  who  are  to  re- 
member thee  were  immortal ; what  could  it  import  thee, 


THE  WORLD. 


75 


being  dead  ? Rather,  if  the  applause  of  men,  and  the 
good  opinion  which  they  have  from  others,  be  esteemed 
an  honour,  what  shall  not  be  the  applause  of  Heaven, 
and  the  good  opinion  not  only  of  saints  and  angels,  but 
of  God  himself,  whose  judgment  cannot  err  ? 

O happy  labour  of  the  victorious  and  glorious  com- 
bat of  the  just ; whose  triumph  is  eternal,  and  their 
never-fading  crown  is  God  himself! 

If  Saul  thought  the  honour  too  much  which  was 
given  to  David  by  the  damsels,  when  they  celebrated 
his  victory  in  their  songs,  what  shall  it  be  to  be  cele- 
brated by  all  the  angels  and  saints  in  celestial  responso- 
ries.  And  when  a servant  of  God  enters  into  heaven, 
he  shall  be  received  with  such  divine  music ; all  the 
Blessed  in  Heaven  often  repeating  those  words  in  the 
Gospel,  “ Well  done,  good  servant  and  true  ; because 
thou  hast  been  faithful  in  a few  things,  thou  shalt  be 
placed  over  much  : enter  into  thy  Master’s  joy.” 

Vain  also  are  the  riches  and  pleasures  of  this  life. 

Those  who  work  in  perspective  will  so  paint  a room, 
that,  the  light  entering  only  through  some  little  hole, 
you  shall  perceive  beautiful  and  perfect  figures  and 
shapes ; but  if  you  open  the  windows  and  let  in  a full 
light,  at  most  you  shall  see  but  some  imperfect  lines 
and  shadows.  So  things  of  this  world  seem  great  and 
beautiful  unto  those  who  are  in  darkness,  and  have  but 
little  light  in  heaven ; but  those  who  enjoy  the  perfect 
light  of  truth  and  faith,  find  nothing  in  them  of  sub- 
stance. 

Let  us  consider  what  riches  are,  unto  whom  Gregory 
Nazianzen  did  much  honour  when  he  called  them  a 


76 


READINGS  FOR  A MONTH. 


precious  dung.  Truly  in  themselves  they  are  not  much 
better.  Gold  and  silver,  said  Antonins  the  philosopher, 
“ were  nothing  else  than  dregs  of  the  earth : what  are 
precious  stones  but  shining  pebbles;  some  red,  some 
green  ? silk  but  the  slaverings  of  worms  ? and  the  finest 
Holland  and  the  purest  linen,  but  threads  of  certain 
plants?  What  are  possessions,  palaces,  cities,  provinces, 
and  spacious  kingdoms ! They  are  only  toys  of  men, 
who,  though  old,  are  but  children  in  esteeming  so  much 
of  them. 

Kiches  were  invented  for  the  ease  and  commodity 
of  life ; but  as  man  hath  made  them,  they  serve  for  the 
greatest  trouble  and  vexation.  He  who  hath  wealth, 
hath  most  want,  because  he  not  only  needs  for  himself, 
but  for  all  which  he  possesseth ; so  that  he  which  hath 
a great  house,  hath  the  same  necessities  that  his  house 
hath,  which  are  many ; for  a great  house  requires  much 
furniture  and  a large  family,  and  so  charges  the  master 
with  multitudes  of  servants,  great  quantities  of  plate, 
hangings,  and  other  ornaments  superfluous  to  use  and 
human  commodity.  He  therefore  that  hath  riches, 
hath  the  greatest  cares,  troubles,  dangers,  and  even  the 
greatest  losses:  and  wealth  may  serve  us  here  to  main- 
tain our  power,  honours,  and  delights,  yet  all  the  gold 
in  the  world  cannot  free  us  from  weakness,  infamy,  or 
pain  ; it  cannot  make  a calenture  not  to  afflict  us,  or 
that  the  pains  of  the  head  do  not  molest  us,  or  that 
cares  and  fears  shalb not  break  our  sleep.  This  is  only 
to  be  had  in  heaven. 

Let  us  therefore,  while  we  have  time,  make  over  our 
riches ; let  us  send  them  before  us  into  another  world  ; 


THE  WORLD. 


77 


Heaven  stands  open  to  receive  them.  We  need  not 
doubt  of  safe  carriage ; the  carriers  are  very  faithful 
and  trusty,  they  are  the  poor  and  needy  of  this  world  : 
we  make  over  unto  them  here,  by  way  of  exchange,  a 
few  things  of  little  value,  being  to  receive  in  heaven  for 
them  an  exceeding  eternal  weight  of  glory. 

Let  us  take  couraofe.  It  is  the  Kingdom  of  Hea- 
ven  we  hope  for ; joys,  riches,  and  honours  eternal  are 
those  which  are  promised  us.  For  all  that  is  of  this 
world  shall  one  day  burn — the  memory  and  fame  of  it 
shall  die,  and  that  which  mortals  thought  to  be  immor- 
tal shall  end  and  perish. 

What  shall  it  then  profit  the  worldlings,  to  have 
rich  vessels  of  gold  and  silver,  curious  embroideries, 
precious  tapestry,  pleasant  gardens,  sumptuous  palaces, 
and  all  which  the  world  now  esteems ; when  they  shall 
with  their  own  eyes  behold  their  costly  palaces  burnt, 
their  rich  and  curious  orchards  consumed,  without 
power  to  preserve  them  or  themselves  ? All  commerce 
shall  then  cease,  the  market-places  shall  be  unpeopled, 
and  the  tribunals  remain  solitary  and  silent ; none  shall 
then  be  ambitious  of  honours,  none  shall  seek  after 
pastimes,  and  new-invented  pleasures ; nor  shall  the 
covetous  wretch  then  bury  himself  with  the  care  of  his 
treasures. 

The  rich  man  shall  not  be  preserved  by  his  wealth, 
nor  the, ^ mighty  by  his  power ; none  shall  escape  the 
terror  of  tliat  day,  by  fast-sailing  ships,  or  speed  of 
horse ; the  sea  itself  shall  burn,  and  the  fire  shall  over- 
take the  swiftest  foot. 

All  fame  shall  then  die,  and  all  memory  be  forgot- 


78 


READINGS  FOR  A MONTH. 


ten — only  holiness  and  charity  shall  defend  the  servants 
of  God. 

O vanity  of  men,  whose  riches  and  whose  memorials 
are  vain  as  themselves,  which  in  few  years  perish ; and 
that  which  lasts  longest  can  endure  no  longer  than  the 
world ! 

Suggestions  for  Self-Examination.  Resolutions^  ^c. 

If  you  are  born  to  wealth,  or  your  parents  are  in  easy 
circumstances,  consider  whether  you  long  for  the  time  when 
you  may  have  luxuries  at  your  own  command;  and  whether 
you  allow  yourself  to  build  castles  in  the  air,  as  to  what  you 
will  do  when  that  time  shall  arrive.  If  you  are  poor,  think 
whether  you  do  not  often  secretly  wish  that  your  position  in 
life  were  such  as  to  make  luxuries  necessary  to  you.  These 
feelings  show  that  you  love  the  pomps  and  vanities  of  the 
world,  though  you  may  not  be  able  to  indulge  in  them 
freely. 

Think  whether  you  are  vain  of  your  personal  appearance, 
and  spend  more  time  than  is  necessary  in  dressing  and  look- 
ing at  yourself,  and  whether  you  think  about  your  appear- 
ance after  you  are  dressed. 

Think  whether  you  are  anxious  for  the  acquaintance  of 
persons  of  higher  rank  than  yourself ; whether  you  look 
down  upon  those  beneath  you ; whether  you  take  delight  in 
admiration,  or  long  for  distinction. 

Consider  whether  you  habitually  inquire  what  personal 
indulgence  of  dress,  or  taste,  or  luxury,  you  may  fairly  allow 
yourself,  or  what  you  may  fairly  do  without. 

You  will  never  truly  conquer  the  love  of  the  world,  till 
you  have  learnt  to  act  according  to  the  latter  rule. 

Nothing  is  more  difficult  to  determine  than  the  question, 
in  what  the  pomps  and  vanities  of  the  world  coiisist.  They 
differ  according  to  the  circumstances  of  each  individual. 
The  luxuries  of  a palace,  and  ornaments,  and  costly  dress, 


THE  WORLD. 


79 


are  not,  for  instance,  wrong  for  a queen,  because  they  are 
incumbent  upon  her  high  station.  We  shall  best  learn  how 
to  decide  what  we  may  and  what  we  may  not  do,  by  begin- 
ning to  act  upon  a self-denying  principle  in  some  particular 
instance.  This  will  lead  us  to  others. 

Think,  therefore,  whether  you  have  actually  realized  to 
yourself,  that  your  money  is  not  your  own,  but  is  lent  you 
by  God ; first,  for  your  own  necessities,  and  then  for  the 
benefit  of  others,  especially  His  poor.  If  you  have  not, 
resolve  to  keep  a strict  account  of  your  expenditure  ; add  it 
up  every  week,  and  think,  as  you  do  so,  that  you  have  to 
show  your  account-book  to  God.  You  will  be  ashamed  to 
own  before  Him,  that  His  money  has  been  spent  in  idle  ex- 
travagance. And  when  you  have  learnt  to  think  first  of  the 
poor,  you  will  not  indulge  in  a love  of  gay,  expensive  society, 
or  court  outward  distinctions. 

One  caution  may,  perhaps,  be  given  on  this  subject. 
Young  persons  who  are  earnestly  wishing  to  serve  God,  are 
yet  sometimes  apt  to  fall  into  self-will  as  regards  dress, 
society,  &c.  They  put  their  own  notions  of  right  above  the 
wishes  of  their  parents.  They  forget  that  the  commandment, 
“Honour  thy  Father  and  thy  Mother,”  is  the  first  in  the 
second  table  of  the  law. 

Things  absolutely  wrong  in  themselves,  such  as  murder, 
theft,  <fec.,  cannot  be  made  right  by  any  human  command, 
however  high  the  authority;  but  things  which  are  only 
wrong  according  to  circumstances,  such  as  dress,  society,  &c., 
must  be  subject  to  the  will  of  those  whom  God  has  been 
pleased  to  place  over  us. 


PRAYERS. 

Almighty  God,  Pitiful  and  Gracious,  <fec. 

O Eternal  God,  Who  art  without  beginning  or  end  of 
days.  Thou  hast  given  us  a short  portion  of  time  in  the  gene- 
rations of  this  world ; our  condition  is  vain,  and  unsatisfying, 
and  we  have  no  hope  but  in  Thee,  0 Lord.  O teach  me  to 


80 


READINGS  FOR  A MONTH. 


number  my  days,  to  remember  and  know  my  end,  that  so  I 
may  never  sin  against  Thee.  Grant  that  I may  live  as 
always  dying,  mortifying  my  inclinations,  bridling  my  wishes 
and  affections,  not  seeking  after  temporal  advantages,  nor 
labouring  to  heap  up  riches,  but  striving  for  a treasure  of 
good  works,  laid  up  in  store  against  the  time  to  come,  that 
when  I go  hence  and  am  no  more  seen,  I may  have  a resi- 
dence in  those  mansions  which  are  prepared  for  the  saints, 
by  our  Lord  and  Saviour,  Jesus  Christ.  Amen. 

Our  Father,  &c. 


THE  FLESH. 


“This  I say  then,  Walk  in  the  Spirit,  and  ye  shall  not  fulfil  the  lusts  of 
the  flesh  ; for  the  flesh  lusteth  against  the  Spirit,  and  the  Spirit  against  the 
flesh.  And  these  are  contrary  the  one  to  the  other.” — Gal.  v.  16, 17. 

“The  works  of  the  flesh  are  manifest,  which  are  these:  Adultery,  forni- 
cation, uncleanness,  lasciviousness,  idolatry,  witchcraft,  hatred,  variance, 
emulations,  wrath,  strife,  seditions,  heresies,  envyings,  murders,  drunken- 
ness, revellings  and  such  like  ; of  the  which  I tell  you  before,  as  I have  also 
told  you  in  time  past,  that  they  which  do  such  things  shall  not  inherit  the 
kingdom  of  God.” — Gal.  v.  19 — 21. 

“They  that  are  Christ’s  have  crucified  the  flesh  with  the  affections  and 
lusts.” — Gal.  v.  24. 

“ Let  not  sin  therefore  reign  in  your  mortal  body,  that  ye  should  obey  it 
in  the  lusts  thereof ; neither  yield  ye  your  members  as  instruments  of  un- 
righteousness unto  sin ; but  yield  yourselves  unto  God,  as  those  that  are 
alive  from  the  dead,  and  your  members  as  instruments  of  righteousness 
unto  God.” — Kom.  vi,  12,  13. 

“ Fornication,  and  all  uncleanness,  or  covetousness,  let  it  not  be  once 
named  among  you,  as  becometh  saints.  For  this  ye  know,  that  no  whore- 
monger, nor  unclean  person,  nor  covetous  man,  who  is  an  idolater,  hath 
any  inheritance  in  the  kingdom  of  Christ  and  of  God.” — Eph.  v,  3,  5. 

“ Many  walk,  of  whom  I have  told  you  often,  and  now  tell  you  even 
weeping,  that  they  are  the  enemies  of  the  cross  of  Christ:  whose  end  is 
destruction,  whose  God  is  their  belly,  and  whose  glory  is  in  their  shame, 
who  mind  earthly  things.” — Phil.  iii.  18, 19. 

“He  that  overcometh  shall  inherit  all  things  ; and  I will  be  his  God,  and 
he  shall  be  My  son.  But  the  fearful  and  unbelieving,  and  the  abominable, 
and  murderers,  and  whoremongers,  and  sorcerers,  and  idolaters,  and  all 
liars,  shall  have  their  part  in  the  lake  which  burneth  with  fire  and  brim- 
stone, which  is  the  second  death, — Eev.  xxi.  7,  8. 

To  my  apprehension  it  is  a sad  record  which  is  left 
by  Athenseus  concerning  Ninus,  the  great  Assyrian 
monarch,  whose  life  and.  death  are  summed  up  in  these 


82 


READINGS  FOR  A MONTH. 


words  : “ Ninus  the  Assyrian  had  an  ocean  of  gold,  and 
otlier  riches  more  than  the  sand  in  the  Caspian  Sea. 
He  never  offered  sacrifice,  nor  worshipped  the  deity, 
nor  administered  justice,  nor  spake  to  his  people,  nor 
numbered  them ; but  he  was  most  valiant  to  eat  and 
drink,  and  having  mingled  his  wines,  he  threw  the  rest 
upon  the  stones.” 

This  man  is  dead.  Behold  his  sepulchre,  and  now 
hear  where  Ninus  is. 

“ Sometime  I was  Ninus,  and  drew  the  breath  of  a 
living  man ; but  now  am  nothing  but  clay.  I have 
nothing  but  what  I did  eat ; and  what  I served  to  my- 
self in  lust,  that  was  and  is  all  my  portion. 

“ The  wealth  with  which  I was  esteemed  blessed, 
my  enemies,  meeting  together,  shall  bear  away. 

“ I am  gone  to  hell ; and  when  I went  thither  I 
neither  carried  gold,  nor  horse,  nor  silver  chariot.  I 
that  wore  a diadem  am  now  a little  heap  of  dust.” 

I know  not  any  thing  that  can  better  represent  the 
evil  condition  of  a wicked  man,  or  a changing  greatness. 
From  the  greatest  secular  dignity  to  dust  and  ashes  his 
nature  bears  him,  and  from  thence  to  hell  his  sins  carry 
him,  and  there  he  shall  for  ever  lie  under  the  dominion 
of  chains  and  devils,  wrath,  and  an  intolerable  calamity. 

There  are  some  states  of  sin  which  expose  a man  to 
all  mischief  as  it  can  happen,  by  taking  off  from  him 
all  his  guard  and  defence,  by  driving  the  Good  Spirit 
from  him,  by  stripping  him  of  the  guards  of  angels. 
Such  are  especially  those  works  of  darkness, — intem- 
perance and  impurity.  They  make  the  spirit  to  decay, 
and  fall  oft*  from  courage  and  resolution,  constancy  and 


THE  FLESH. 


83 


severity ; and  those  punishments,  which  the  nations  of 
the  world  have  inflicted  upon  them,  are  not  smart  so 
much  as  shame. 

We  see  the  event  of  this  by  too  sad  an  experience. 
What  arguments,  what  hardness,  what  jDreachings, 
what  necessity,  can  persuade  men  to  confess  their  sins  ? 
They  are  so  ashamed  of  them,  that  to  be  concealed 
they  prefer  before  their  remedy  ; and  yet  in  penitential 
confession  the  shame  is  going  off.  It  is  like  Cato’s 
coming  out  of  the  theatre,  or  the  philosopher  from  the 
tavern.  It  might  have  been  shame  to  have  entered, 
but  glory  to  have  departed  for  ever.  And  yet  ever  to 
have  relation  to  sin  is  so  shameful  a thing,  that  a man’s 
spirit  is  amazed,  and  his  face  is  confounded,  when  he  is 
dressed  of  so  vshameful  a disease. 

But  then  if  we  remember  how  ambitious  we  are  for 
fame  and  reputation,  for  honour  and  a fair  opinion,  for 
a good  nam^  all  our  days,  and  when  our  days  are  done ; 
and  that  no  ingenuous  man  can  enjoy  any  thing  he  hath 
if  he  lives  in  disgrace ; and  that  nothing  so  breaks  a 
man’s  spirit  as  dishonour,  and  the  meanest  person  alive 
does  not  think  himself  fit  to  be  despised, — we  are  to 
consider  into  what  an  evil  condition  such  sins  put  us, 
for  which  we  are  not  only  disgraced  here,  despised  by 
good  men,  our  follies  derided,  our  company  avoided, 
and  we  die  un pitied,  and  lie  in  our  graves  eaten  up  by 
worms  and  a foul  dishonour ; but,  after  all  this,  at  the 
Day  of  Judgment,  we  shall  be  called  from  our  charnel 
houses  where  our  disgrace  could  not  sleep,  and  shall,  in 
the  face  of  God,  in  the  presence  of  angels  and  devils, 
before  all  good  men  and  all  the  evil,  see  and  feel  the 
shame  of  all  our  sins  written  upon  our  foreheads. 


84 


READINGS  FOR  A MONTH. 


No  night  shall  then  hide  it ; for  in  those  regions  of 
darkness  where  the  dishonoured  man  shall  dwell  for 
ever,  there  is  nothing  visible  but  the  shame.  All  that 
for  which  wise  men  scorned  him  and  for  which  God 
hated  him — that  which  was  public'  and  that  which  was 
private,  the  bare  and  odious  circumstances,  all  that 
which  troubles  his  conscience,  and  all  that  he  willingly 
forgets, — shall  be  proclaimed  by  the  trumpet  of  God, 
by  the  voice  of  an  archangel  in  the  great  congregation 
of  spirits  and  just  men. 

But  the  Gospel  hath  added  an  argument  against 
such  sins,  which  was  never  before  used,  nor  indeed 
could  be.  Since  God  hath  given  the  Holy  Spirit  to 
them  that  are  baptized,  and  rightly  confirmed,  and 
entered  into  covenant  with  Him ; our  bodies  are  made 
Temples  of  the  Holy  Ghost,  in  which  Tie ^d wells  ;•  and 
therefore  to  defile  them  is  sacrilege  and  defiling  a teihple. 
It  is  St.  Paul’s  argument,  “ Know  ye  not  that  your 
body  is  the  Temple  of  the  Holy  Ghost?”  and  “He 
that  defiles  a temple,  him  will  God  destroy.”  To  which, 
for  the  likeness  of  the  argument,  add,  that  our  bodies 
are  members  of  Christ,  so  that  impurity  dishonours 
Christ,  and  dishonours  the  Holy  ■ Spirit.  It  is  a sin 
against  God,  and  in  this  sense  a sin  against  the  Holy 
Ghost. 

Christians,  therefore,  must  have  hearts  and  minds 
chaste  and  pure;  that  is,  detesting  all  impurity,  dis- 
liking all  its  motions,  circumstances,  likenesses,  dis- 
courses, with  great  care  declining  all  indecencies  of 
language,  chastening  the  tongue  and  restraining  it  with 
-grace. 


THE  FLESH. 


85 


A Christian  woman  will  be  grave,  decent  and 
modest  in  her  clothing  and  ornament,  never  allowing 
it  to  be  above  her  condition,  not  always  equal  to  it,  but 
remembering  what  becomes  a Christian,  professing  holi- 
ness, charity,  and  the  discipline  of  the  Holy  Jesus.  And 
this  duty  of  modesty,  in  this  instance,  is  expressly  enjoined 
to  all  Christian  women  by  St.  Paul.  “ That  women 
adorn  themselves  in  modest  apparel,  with  shamefaced- 
ness and  sobriety,  not  with  broidered  hair  or  gold,  or 
jewels,  or  costly  array,  but  (which  becometh  women 
professing  godliness)  with  good  works.” 

Neither  should  we  forget  that  curiosity  is  the  direct 
incontinency  of  the  spirit ; its  inquisitions  are  seldom 
without  danger,'  and  are  neither  just,  nor  honest,  nor 
delightful.  Curious  -persons  are  not  solicitous  or  in- 
quisitive into  the  beauty  and  order  of  a well-governed 
family,  or  after  the  virtues  of  an  excellent  person ; but 
if  there  be  any  thing  for  which  men  keep  locks,  and 
bars,  and  porters,  things  that  blush  to  see  the  light,  and 
either  are  shameful  in  manners  or  private  in  nature, 
these  things  are  their  care  and  their  business. 

Give,  therefore,  no  entertainment  to  the  beginnings, 
the  first  motions  ^ and  secret  whispers  of  such  evil. 
Avoid  idleness,  and -fill  up  all  the  spaces  of  thy 
time  with  severe  and  useful  employment;  for  sinful 
thoughts  and  sinful  feelings  usually  creep  in  at  those 
emptinesses,  where  the  soul  is  unemployed,  and  the 
body  is  at  ease.  But  if  such  enemies  assault  thee,  do 
not  resist  them  by  heaping  up  arguments  against  them, 
and  disputing  with  them.  Fly  from  them  : turn  away 
by  any  severe  and  laudable  thought  of  business.  A 


86 


READINGS  FOR  A MONTH. 


man  may  be  burned  if  he  goes  near  the  fire,  though  but 
to  quench  his  house ; and  by  handling  pitch,  though 
but  to  draw  it  from  your  clothes,  you  defile  your 
fingers. 

Kemember,  likewise,  that  sobriety  is  the  bridle  of 
the  passions,  and  temperance  is  the  bit  and  curb  of  that 
bridle.  For  temperance  is  accompanied  with  a com- 
mand of  our  thoughts  and  passions  ; a seldom  returning, 
and  a never  prevailing  temptation;  a suppressed  and. 
seldom  anger ; a spiritual  joy  and  a devout  prayer. 

Intemperance  in  eating,  indeed,  is  not  so  soon  per- 
ceived by  others  as  immoderate  drinking,  and  the  out- 
ward visible  effects  of  it  are  not  either  so  notorious  or 
ridiculous ; therefore  gluttony  is  not  of  so  great  disrepu- 
tation among  men  as  drunkenness. 

Yet,  according  to  its  degree,  it  puts  on  the  greatness 
of  the  sin  before  God,  and  is  most  strictly  to  be  attended 
to,  lest  we  be  surprised  by  our  security  and  want  of 
diligence;  and  the  intemperance  is  alike  criminal  in 
both. 

And  if  this  be  so,  we  may  well  consider  what  a 
strange  madness  and  prodigious  folly  possess  many  men 
that  they  love  to  swallow  death,  and  diseases,  and  dis- 
honour with  an  appetite  which  no  reason  can  restrain. 
We  expect  our  servants  should  not  dare  to  touch  what 
we  have  forbidden  to  them ; we  are  watching  that  our 
children  should  not  swallow  poisons,  and  filthiness,  and 
unwholesome  nourishment;  we  are  so  great  lovers  of 
health  that  we  will  buy  it  at  any  rate  of  money  or 
observance : and  yet  all  these  things  are  not  valued  or 
considered,  when  a meiTy  meeting,  or  a looser  feast, 


THE  FLESH. 


87 


calls  upon  the  man  to  act  a scene  of  folly,  and  madness, 
and  healthlessness,  and  dishonour. 

I pray  that  my  friends  may  never  feel  the  pleasures 
of  an  epicure’s  table;  but  he  that  sinneth  against  his 
Maker  shall  fall  into' the  calamities  of  intemperance. 

Yet,  that  neither  our  virtue  nor  our  conscience  fall 
into  an  evil  snare — the  needs  of  nature  becoming  the 
cover  to  an  intemperate  dish,  nor  the  freer  refreshments 
of  our  persons  being  changed  into  scruples, — it  may  be 
fit  that  the  measures  of  our  eating  and  drinking  be 
described. 

The  first  measure  is  our  natural  needs,  “that  the 
body  be  free  from  pain,  and  the  soul  from  \dolence.” 
Hunger,  and  thirst,  and  cold  are  the  natural  diseases  of 
the  body;  and  food  and  raiment  are  their  remedies, 
and  therefore  are  the  measures. 

“But  this  hunger  must  be  natural,”  not  artificial 
and  provoked ; for  many  men  make  necessities  to  them- 
selves, and  then  think  they  are  bound  to  provide  for 
them.  When  nature  willingly  rises  from  table,  when 
the  first  course  of  flesh,  plain  and  natural,  is  done,  then 
art,  and  sophistiy,  and  adulterate  dishes  invite  him  to 
taste  and  die.  He  that  drinks  a draught  or  two  of 
water,  and  cools  his  thirst,  drinks  no  more  till  his  thirst 
returns;  but  he  that  drinks  wine,  drinks  again  longer 
than  it  is  needful,  even  so  long  as  it  is  pleasant.  Nature 
best  provides  for  herself  when  she  spreads  her  own 
table ; but  when  men  have  gotten  superinduced  habits, 
and  new  necessities,  art,  that  brought  them  in,  must 
maintain  them ; but  wantonness  and  folly  wait  at  the 
table,  and  sickness  and  death  take  away. 


88 


READINGS  FOR  A MONTH. 


Reason  is  the  second  measure,  or  rather  the  rule 
whereby  we  judge  of  intemperance  ; for  whatsoever 
loads  of  meat  and  drink  make  the  reason  useless  or 
troubled,  are  effects  of  this  deformity. 

Not  that  reason  is  the  adequate  measure ; for  a man 
may  be  intemperate  upon  other  causes,  though  he  do 
not  force  his  understanding,  and  trouble  his  head. 
Some  are  strong  to  drink,  and  can  eat  like  a wolf,  and 
love  to  do  so.  These  persons  are  to  take  their  accounts 
from  the  measures  of  religion  and  the  Spirit.  Though 
they  can  talk  still,  or  transact  the  affairs  of  the  world, 
yet  if  they  be  not  fitted  for  the  things  of  the  Spirit, 
they  are  too  full  of  fiesh  or  wine,  and  cannot,  or  care 
not  to  attend  to  the  things  of  God. 

Though  reason  be  so  strictly  to  be  preserved  at  our 
tables  as  well  as  at  our  prayers,  and  we  can  never  have 
leave  to  do  any  violence  to  it,  yet  the  measures  of 
nature  may  be  enlarged  beyond  the  bounds  of  common 
necessity.  For  besides  hunger  and  thirst,  there  are 
some  labours  of  the  body,  and  others  of  the  mind ; and 
as  the  labuuring  man  may  be  supplied  with  bigger 
quantities,  so  the  student  and  contemplative  man  with 
more  delicate  nutriment.  In  these  cases,  necessity  and 
prudence  and  experience  are  to  make  the  measures  of 
the  rule ; and  so  long  as  the  just  end  is  fairly  designed, 
and  aptly  ministered  to,  there  ought  to  be  no  scruple 
concerning  the  quantity  or  quality  of  the  provisions. 

It  is  lawful,  when  a man  needs  meat,  to  choose  the 
pleasanter,  even  for  their  pleasures ; that  is,  because 
they  are  pleasant,  besides  that  they  are  useful.  This  is 
as  lawful  as  to  smell  of  a rose,  or  change  the  posture  of 


THE  FLESH. 


89 


our  body  in  bed  for  ease,  or  to  hear  music,  or  to  walk 
in  gardens  rather  than  the  highways;  and  God  hatli 
given  us  leave  to  be'  delighted  in  those  things  which 
He  made  to  that  purpose,  that  we  may  also  be  de- 
lighted in  Him  that  gives  them.  But  let  the  pleasure, 
as  it  came  with  meat,  so  also  pass  away  with  it.  Do 
not  run  to  it  beforehand;  delight  not  in  fancies  and 
expectations  and  remembrances  of  a pleasant  meal,  but 
let  pleasure  be  the  less  principal,  and  used  as  a seiwant. 
Neither  eat  delicately  or  nicely;  that  is,  be  not  trouble- 
some to  thyself  or  others  in  the  choice  of  thy  meats  or 
the  delicacy  of  thy  sauces.  It  was  imputed  as  a sin  to 
the  sons  of  Israel,  that  they  loathed  manna  and  longed 
for  flesh  : ‘‘And  for  the  manner  of  dressing,  the  sons  of 
Eli  were  noted  for  indiscreet  curiosity : they  would  not 
have  the  flesh  boiled,  but  raw,  that  they  might  roast  it 
with  fire.”  Not  that  it  was  a sin  to  eat  it,  or  desire 
meat  roasted ; but  that,  when  it  was  appointed  to  be 
boiled,  they  refused  it,  which  declared  an  intemperate 
and  nice  palate.  Whatsoever  is  set  before  you,  eat ; if 
it  be  provided  for  you,  you  may  eat  it,  be  it  never  so 
delicate;  and,  be  it  plain  or  common,  so  it  be  whole- 
some or  fit  for  you,  it  must  not  be  refused  upon  curiosity ; 
for  eveiy  degree  of  that  is  a degree  of  intemperance. 

Let  pleasure,  as  it  is  used  in  the  regions  and  limits 
of  nature  and  prudence,'  so  also  be  changed  into  religion 
and  thankfulness.  If  we  swallow  our  pleasures  without 
returning  the  honour  and  the  acknowledgment  to  God 
that  gave  them,  we  may  “ drink  draughts  as  large  as 
an  ox,”  but  we  shall  die  like  an  ox,  and  change  our 
meats  and  drinks  into  eternal  rottenness.  In  all  reli- 


90 


READINGS  FOR  A MONTH. 


gions  it  hath  been  permitted  to  enlarge  our  tables  in 
the  days  of  sacrifices  and  religious  festivity.  For  then 
the  body  may  rejoice  in  fellowship  with  the  soul,  and 
then  a pleasant  meal  is  religious,  if  it  be  not  inordinate. 
But  if  our  festival  days,  and  our  joys  in  religion,  pass 
into  sensLialily  like  the  Gentile  sacrifices,  we  change  the 
holy  day  into  a day  of  death,  and  ourselves  become  a 
sacrifice  as  in  the  day  of  slaughter. 

To  sum  up  this  particular;  there  are,  as -you  per- 
ceive, many  cautions  to  make  our  pleasure  safe,  but 
any  thing  can  make  it  inordinate,  and  then  scarce  any 
thing  can  keep  it  from  becoming  dangerous. 

Safest  it  is  to  go  to  the  severities  of  a watchful  and 
a sober  life ; for  all  that  time  of  life  is  lost,  when  wine 
and  rage,  and  pleasure  and  folly,  steal  away  the  heart 
of  a man,  and  make  him  go  singing  to  his  grave. 

I end  with  the  saying  of  a wise  man.  “ He  is  fit 
to  sit  at  the  Table  of  the  Lord,  and  to  feast  with  saints, 
who  moderately  uses  the  creatures  which  God  hath 
given  him:  but  he  that  despises  even  lawful  pleasures, 
shall  not  only  sit  and  feast  with  God,  but  reign  together 
with  Him,  and  partake  of  His  glorious  kingdom.” 

Suggestions  for  Self-Examination^  Resolutions^  <^c. 

Think  whether  you  are  habitually  self-indulgent  or  self 
denying ; whether  you  eat  and  drink  every  thing  you  happen 
to  fancy,  without  thought  for  others  or  for  your  own  health ; 
whether  you  lie  in  bed  too  long;  whether  you  indulge  your- 
self in  lazy,  indolent  habits  of  lounging  and  dawdling  during 
the  day.  These  are  the  first  beginnings  of  evil ; they  give 
us  habits  of  luxury,  and  destroy  energy  of  mind. 

Think  how  you  employ  your  time:  whether  you  are 


THE  FLESH. 


91 


constantly  occupied  in  something  useful,  or  improving,  or 
which  your  conscience  tells  you  is  an  allowable  recreation; 
or  whether  you  make  your  amusements  the  business  of  life. 
The  surest  way  of  making  our  pleasures  safe,  is  to  give  God 
thanks  for  them ; we  cannot  thank  Him  for  what  we  feel  to 
be  evil  of  our  own  choosing. 

Consider,  as  regards  conversation,  whether  you  talk  idly 
upon  the  affairs  of  the  neighborhood,  repeating  bad  stories, 
or  asking  curious  questions.  You  may  be  sure  that  any 
thing  which  you  would  not  like  to  repeat  to  a person  you 
respect,  is  unfit  for  you  to  hear  or  to  mention  to  others. 

Consider,  also,  whether  you  are  very  careful  as  to  what 
you  read ; whether  when  you  have  a doubt  about  a book, 
or  a story  in  a newspaper,  you  give  it  up  directly,  however 
interesting  it  may  be. 

Think  whether  you  are  very  watchful  over  your  thoughts, 
checking  them  directly  they  are  wandering  to  subjects  which 
you  fear  may  be  wrong.  Some  persons  indulge  themselves 
in  tlioughts  and  in  conversation  most  undesirable,  from  an 
idea  that  it  is  necessary  to  know  the  evil  that  exists  in  the 
world.  It  is  a grievous  mistake,  and  will  bring  with  it 
grievous  consequences.  That  which  we  must  know,  God 
will  tell  us  in  His  own  way,  by  His  own  means,  and  it  will 
do  us  no  harm.  That  which  we  seek  for  ourselves,  will  be 
followed  by  a bitterness  of  self-reproach,  which  we  shall 
carry  with  us  to  our  grave. 

Think  whether  you  are  fond  of  notice,  and  ever  do  things 
for  the  purpose  of  attracting  notice.  It  is  often  impossible 
to  avoid  the  thought  of  being  noticed  at  the  time  we  are 
doing  or  saying  any  thing ; but  we  can  check  the  thought 
directly  it  arises,  and  force  ourselves  to  turn  to  some  other 
subject,  and  so  by  degrees  we  shall  lose  the  habit  of  self- 
consciousness.  If  we  are  watchful  in  these  lesser  points, 
there  is  no  cause  to  fear  being  led  into  great  sin. 


92 


READINGS  FOR  A MONTH. 


PRATERS. 

Almighty  God,  Pitiful  and  Gracious,  <fec. 

0 Almighty  God,  Brighter  than  the  sun,  Purer  than  the 
ano^els,  and  in  Whose  Sight  the  heavens  ai‘e  not  clean.  Thou 
didst  make  me  after  Thy  Image,  be  pleased  in  Thy  mercy  to 
preserve  me  so.  Grant  that  my  body  may  be  a holy  temple, 
and  my  soul  a sanctuary  for  Thy  Divine  Spirit.  Let  my 
thoughts  be  pure,  my  words  chastened,  my  spirit  devout  and 
religious.  Give  me  the  spirit  of  temperance  and  sobriety, 
and  let  me  eat  and  drink  so  that  my  food  may  not  become  a 
temptation  or  a sin.  Teach  me  to  be  contented  with  what 
is  moderate  and  useful,  and  easy  to  be  obtained,  receiving 
Thy  gifts  thankfully,  and  watching  over  my  appetite  with 
caution  and  with  prudence,  that  so  in  the  strength  of 
Thy  mercies  and  refreshments  I may  walk  before  Thee 
all  the  days  of  my  life,  acceptable  to  Thee  through  Jesus 
Christ ; and  being  filled  with  His  Spirit,  may  at  last 
partake  of  His  glory,  through  the  same  Jesus  Christ  our 
Lord.  Amen. 

Our  Father,  <fec. 


/rra 

Secondly,  that  I should  believe  all  the  Articles  of 
the  Christian  Faith. 


/r/A^ 


THE  CREED. 


/ 

{^Compiled  from  St.  Augustme's  Sermon  to  the 
Catechumens  ) 

“Beloved,  when  I gave  all  diligence  to  write  unto  you  of  the  common 
salvation,  it  was  needful  for  me  to  write  unto  you,  and  exhort  you  that  ye 
should  earnestly  contend  for  the  faith  which  was  once  delivered  unto  the 
saints.” — St.  Jude  3. 

“ There  is  one  Body,  and  one  Spirit,  even  as  ye  are  called  in  one  hope 
of  your  calling ; one  Lord,  one  Faith,  one  Baptism.” — Epii.  iv.  4,  5. 

“ Hold  fast  the  form  of  sound  words,  which  thou  hast  heard  of  me,  in 
faith  and  love  which  is  in  Christ  Jesus.  That  good  thing  which  was  com- 
mitted unto  thee,  keep  by  the  Holy  Ghost  which  dwelleth  in  us.” — 2 Tuu. 
L 13,  14. 

“Though  we,  or  an  angel  from  heaven,  preach  any  other  gospel  unto 
you  than  that  which  we  have  preached  unto  you,  let  him  be  accursed.  As 
we  said  before,  so  say  I now  again.  If  any  man  preach  any  other  gospel 
unto  you  than  that  ye  have  received,  let  him  be  accursed.” — Gal.  i.  8,  9. 

“ For  we  have  not  followed  cunningly  devised  fables,  when  we  made 
known  unto  you  the  power  and  coming  of  our  Lord  Jesus  Christ,  but  were 
eye-witnesses  of  His  majesty.” — 2 St.  Pet.  i.  16. 

“Therefore,  brethren,  stand  fast,  and  hold  the  traditions  which  ye  have 
been  taught,  whether  by  word  or  our  epistle.” — 2 Thes.  ii.  15. 

“A  man  that  is  an  heretic,  after  the  first  and  second  admonition  reject; 
knowing  that  he  that  is  such  is  subverted,  and  sinneth,  being  condemned 
of  himself.” — Titus  iii.  10,  11. 

“ But  ye,  beloved,  building  up  yourselves  on  your  most  holy  faith, 
praying  in  the  Holy  Ghost,  keep  yourselves  in  the  love  of  God,  looking  for 
the  mercy  of  our  Lord  Jesus  Christ  unto  eternal  life.” — St.  Jude  20,  21. 


Receive,  my  children,  the  Rule  of  Faith,  which  is 
called  the  Symbol  (or  Creed).  And  when  ye  have 
received  it,  write  it  in  your  heart,  and  be  daily  saying 


96 


READINGS  FOR  A MONTH. 


it  to  yourselves.  The  Creed  no  man  writes  so  as  it  may 
be  able  to  be  read  ; but  for  rehearsal  of  it,  lest  haply 
forgetfulness  obliterate  what  care  hath  delivered,  let 
your  memory  be  your  record  roll.  What  ye  are  about 
to  hear,  that  are  ye  to  believe;  and  what  ye  shall  have 
believed,  that  ye  are  about  to  give  back  with  your 
tongue.  For  the  Apostle  says,  “ With  the  heart  man 
believeth  unto  righteousness,  and  with  the  mouth  con- 
fession is  made  unto  salvation.”  This  is  the  Creed 
which  ye  are  to  rehearse  and  repeat. 

The  words  which  ye  hear  are  in  the  Divine  Scrip- 
tures scattered  up  and  down  : but  thence  gathered  and 
reduced  into  one,  that  the  memory  of  slow  persons 
might  not  be  distressed  ; that  every  person  may  be  able 
to  say,  able  to  hold,  what  he  believes. 

‘‘  I believe  in  God,  the  Father  Almighty.”  God  is 
Almighty,  and  yet,  though  Almighty,  He  cannot  die, 
cannot  be  deceived,  cannot  lie,  and,  as  the  Apostle 
says,  “cannot  deny  Himself.”  How  many  things  that 
He  cannot  do,  and  yet  is  Almighty ! yea,  therefore  is 
Almighty,  because  He  cannot  do  these  things.  For  if 
He  could  die.  He  were  not  Almighty ; if  to  lie,  if  to  be 
be  deceived,  if  to  do  unjustly,  were  possible  for  Him, 
lie  were  not  Almighty  ; because  if  this  were  in  Him, 
He  should  not  be  worthy  to  be  Almighty.  To  our 
Almighty  Father,  it  is  quite  impossible  to  sin.  He 
does  whatsoever  He  will ; that  is  omnipotence.  He 
does  whatsoever  He  rightly  will.  He  justly  will : but 
whatsoever  is  evil  to  do.  He  wills  not.  There  is  no 
resisting  one  who  is  Almighty,  that  He  should  not  do 
what  He  will.  It  was  He  who  made  heaven  and  earth, 


THE  CREED 


97 


the  sea  and  all  that  in  them  is,  invisible  and  visible. 
Invisible  such  as  are  in  Heaven, — thrones,  dominions, 
principalities,  powers,  archangels,  angels:  all,  if  we  shall 
live  aright,  our  fellow-citizens.  He  made  in  heaven 
the  things  visible ; the  sun,  the  moon,  the  stars.  With 
its  terrestial  animals  He  adorned  the  earth ; filled  the 
air  with  the  things  that  fiy ; the  land  with  them  that 
walk  and  creep ; the  sea  with  them  that  swim  : — all 
He  filled  with  their  own  proper  creatures.  He  made 
also  man  after  His  own  Image  and  likeness  in  the  mind ; 
for  in  that  is  the  Imao'e  of  God. 

o 

To  this  end  were  we  made,  that  over  the  other 
creatures  we  should  bear  rule.  But  through  sin  in  the 
first  man  we  fell,  and  are  all  come  into  an  inheritance 
of  death.  We  were  brought  low,  became  mortal,  were 
filled  with  fears,  with  errors  ; and  this  by  desert  of  sin ; 
with  which  desert  and  guilt  is  every  man  born. 

For  this  cause,  by  reason  of  one  who  fell  and 
brought  all  into  death,  there  was  sent  One  without  sin, 
who  should  bring  unto  life,  by  delivering  from  sin,  all 
that  believe  on  Him. 

For  this  reason  we  believe  also  in  His  Son,  that  is 
to  say,  God  the  Father  Almighty’s,  “ His  Only  Son  our 
Lord.”  When  thou  hearest  of  the  Only  Son  of  God, 
acknowledge  Him  God.  For  it  could  not  be  that  God’s 
Only  Son  should  not'  be  God.  Hold  ye  therefore  boldly, 
firmly,  faithfully,  that  the  Begotten  of  God  the  Father 
is  what  Himself  is.  Almighty.  Corruptible  begets  cor- 
ruptible : Incorruptible  begets  incorruptible.  Do  not 
imagine  an  Almighty  Father,  and  a not  Almighty  Son ; 
it  is  error,  blot  it  out  within  you ; let  it  not  cleave  in 
5 


98 


READINGS  FOR  A MONTH. 


your  memory ; let  it  not  be  drunk  into  your  faith.  Al- 
mighty is  the  Father,  Almighty  the  Son.  Whatsoever 
things  the  Father  doeth,  these  also  the  Son  doeth  like- 
wise. Which  word  although  ye  say  not  in  the  Creed, 
yet  this  is  it  that  ye  express  when  ye  believe  in  the 
Only  Son,  Himself  God.  Many  and  innumerable  are 
the  testimonies  by  which  it  is  proved  that  the  Son  is 
very  Son  of  God  the  Father ; and  the  Father,  God,  hath 
His  very  begotten  Son,  God ; and  the  Father  and  the 
Son  is  one  God. 

But  this  Only  Son  of  God,  the  Father  Almighty, 
let  us  see  what  He  did  for  us,  and  what  He  suftered 
for  us.  “Born  of  the  Holy  Ghost  and  of  the  Virgin 
Mary.”  He,  so  great  God,  equal  with  the  Father,  born 
of  the  Holy  Ghost  and  of  the  Virgin  Mary,  born  lowly 
that  thereby  He  might  heal  the  proud  ! Man  exalted 
himself  and  fell ; God  humbled  Himself,  and  raised  him 
up.  God  hath  stretched  out  an  hand  to  man  laid  low. 
We  fell.  He  descended.  We  lay  low.  He  stooped. 

Let  us  lay  hold  and  rise,  that  we  fall  not  into 
punishment. 

What  next?  “Suffered  under  Pontius  Pilate.” 
He  was  in  office  as  governor,  and  was  the  judge,  this 
same  Pontius  Pilate,  what  time  as  Christ  suffered.  In 
the  name  of  the  judge  there  is  a mark  of  the  times  when 
He  suffered,  under  Pontius  Pilate : when  He  suffered, 
“ Was  crucified,  dead,  and  buried.” 

Who  ? what  ? for  whom  ? 

Who  ? God’s  Only  Son,  our  Lord.  What  ? Cruci- 
fied, dead,  and  buried.  For  whom  ? For  ungodly  and 
sinners. 


THE  CREED. 


99 


Great  condescension  ! Great  grace  ! “ What  shall  I 
render  unto  the  Lord,  for  all  that  He  hath  bestowed  on 
me ! ” 

He  was  begotten  before  all  times,  before  all  worlds. 
Yet  do  not  imagine  in  this  Nativity  a beginning  of  time  ; 
do  not  imagine  any  space  of  Eternity,  in  which  the 
Father  was,  and  the  Son  was  not. 

How,  thou  wilt  say,  was  He  begotten,  if  He  have 
no  beginning  ? We  are  among  things  of  earth ; let  the 
earth  give  me  similitude : it  gives  none.  Let  the  ele- 
ment of  the  waters  give  me  some  similitude : neither 
can  this  do  it.  Let  us  find  the  coeval  and  imagine  it 
co-eternal.  On  earth  we  can  find  some  coeval ; we 
cannot  find  any  co-eternal.  Imagine  to  yourselves  fire 
as  father,  its  shining  as  son;  see,  we  have  found  the 
coeval.  From  the  instant  that  the  fire  begins  to  be, 
that  instant  it  begets  the  shining;  neither  fire  before 
shining,  nor  shining  after  fire.  And  if  we  ask,  which 
begets  which  ? the  fire  the  shining,  or  the  shining  the 
fire  ? immediately  ye  conceive  by  natural  sense,  by  the 
innate  wit  of  your  minds  ye  all  cry  out,  “ The  fire  the 
shining,  not  the  shining  the  fire.”  Lo,  here  you  have 
a father  beginning  ; lo,  a son  at  the  same  time  ; neither 
going  before  nor  coming  after.  If  I have  shown  you  a 
father  beginning,  and  a son  at  the  same  time  beginning, 
believe  the  Father  not  beginning,  and  with  Him  the 
Son  not  beginning  either ; the  one  eternal,  the  other 
co-eternal. 

If  ye  get  on  with  your  learning,  ye  understand  ; 
take  pains  to  get  on.  The  being  born,  ye  have  ; but 
also  the  growing  ye  ought  to  have ; because  no  man 
begins  with  being  perfect. 


100 


READINGS  FOR  A MONTH. 


As  for  the  Son  of  God,  indeed,  He  could  be  born 
perfect,  because  He  was  begotten  without  time,  co-eternal 
with  the  Father,  long  before  all  things,  not  in  age,  but 
in  Eternity.  Begotten  of  the  Father  without  time. 
He  was  born  of  the  Virgin  in  the  fulness  of  times.  In 
opportunity  of  time,  when  He  would,  when  He  knew, 
then  was  He  born  : for  He  was  not  born  without  His 
will.  None  of  us  is  born  because  he  will,  and  none  ot 
us  dies  when  he  will.  Christ,  when  He  would,  was 
born  ; Avhen  He  would.  He  died.  How  He  would,  He 
was  born  ; of  a Virgin  : how  He  would.  He  died  ; on 
the  Cross.  W'hatever  He  would.  He  did ; because  He 
was  in  such  wise  Man  that,  unseen,  He  was  God.  One 
Christ,  God  and  Man. 

Of  His  Cross  what  shall  I speak,  what  say  ? This 
extremest  kind  of  death  He  chose,  that  not  any  kind  of 
death  might  make  His  martyrs  afraid.  He  showed  us 
in  the  Cross  what  we  ought  to  endure.  He  showed  in 
the  Resurrection  what  we  have  to  hope.  Just  like  a 
consummate  task-master  in  the  matches  of  the  arena. 
He  said,  Do,  and  bear;  do  the  work,  and  receive  the 
prize ; strive  in  the  match,  and  thou  shalt  be  crowned. 
What  is  the  work  ? Obedience.  What  the  prize  ? 
Resurrection  without  death.  Why  did  I add  without 
death  ? Because  Lazarus  rose,  and  died ; Christ  rose 
again,  “ dieth  no  more ; death  will  no  longer  have 
dominion  over  Him.” 

“ He  ascended  into  heaven.”  He  is  there.  And 
let  not  your  heart  say  to  you,  what  is  lie  doing  ? Do 
not  want  to  seek  what  is  not  permitted  to  find.  He  is 
there ; it  suffices  you.  He  is  blessed,  and  from  blessed- 


THE  CREED. 


101 


ness  which  is  called  the  right  hand  of  the  Father. 
Tliei’e  it  is  all  right-hand,  because  no  misery  is  there. 

“Thence  lie  shall  come  to  judge  the  quick  and  the 
dead.”  The  quick  who  shall  be  alive  and  remain ; the 
dead  who  shall  have  gone  before.  It  may  also  be 
undei'stood  thus:  the  living,  the  just;  the  dead,  the 
unjust.  For  He  judges  both,  rendering  unto  each  his 
own.  To  the  just  he  will  say  in  the  Judgment,  “ Come, 
ye  blessed  of  My  Father,  receive  the  kingdom  prepared 
for  you  from  the  foundation  of  the  world.”  For  this 
prepare  yourselves,  for  these  things  hope,  for  this  live ; 
and  so  live  that  it  may  be  said  .to  you,  “ Come,  ye 
blessed  of  My  Father,  receive  the  kingdom  prepared  for 
you  from  the  foundation  of  the  world.” 

To  them  on  the  left  hand,  what  ? “ Go  into  ever- 

lasting fire,  prepared  for  the  devil  and  his  angels.”  Thus 
will  they  be  judged  by  Christ,  the  quick  and  the  dead. 

We  have  spoken  of  Christ’s  first  Nativity,  which  is 
without  time ; spoken  of  the  other  in  the  fulness  of 
time,  Christ’s  Nativity  of  the  Virgin;  spoken  of  the 
Passion  of  Christ ; spoken  of  the  coming  of  Christ  to 
judgment.  The  whole  is  spoken,  that  was  to  be  spoken 
of  Christ,  God’s  Only  Son,  our  Lord.  But  not  yet  is 
the  Trinity  perfect. 

It  follows  in  the  Creed : “ And  in  the  Holy  Ghost.” 
Would  ye  know  the  Holy  Ghost  that  He  is  God?  If 
ye  be  baptized,  ye  are  His  Temple.  The  Apostle  says, 
“ Know  ye  not  that  your  bodies  are  the  Temple  within 
you  of  the  Holy  Ghost,  whom  ye  have  of  God  ? ” A 
temple  is  for  God : thus  also  Solomon,  king  and  pro- 
phet, was  bidden  to  build  a temple  for  God.  If  he  had 


102 


READINGS  FOR  A MONTH. 


built  a temple  for  the  sun  or  moon,  or  some  star  or 
some  angel,  would  not  God  condemn  him  ? Because, 
therefore,  he  built  a temple  for  God,  he  showed  that  he 
worshipped  God.  If  then  it  be  God  that  builds  our 
bodies,  God  that  builds  our  members,  and  our  bodies 
are  the  Temple  of  the  Holy  Ghost,  doubt  not  that  the 
Holy  Ghost  is  God,  And  do  not  add  as  it  were  a 
third  God ; because  Father,  and  Son,  and  Holy  Ghost 
is  one  God.  So  believe  ye. 

It  follows  after  commendation  of  the  Trinity,  “ The 
Holy  Church.”  God  is  pointed  out,  and  His  Temple. 
“ For  the  Temple  of  God  is  holy,”  says  the  Apostle, 
“ which  (Temple)  are  ye.”  This  same  is  the  Holy 
Church,  the  one  Church,  the  true  Church,  the  Catholic 
Church,  fighting  against  all  heresies.  Fight  it  can  : be 
fought  down,  it  cannot.  As  for  heresies,  they  went  all 
out  of  it,  like  as  unprofitable  branches  pruned  from  the 
vine  ; but  itself  abideth  in  its  root,  in  its  vine,  in  its 
charity.  The  gates  of  hell  shall  not  prevail  against  it. 
Both  heretics  and  schismatics  call  their  consfreorations 
churches.  But  heretics,  by  holding  false  doctrines  con- 
cerning God,  violate  the  very  faith  ; and  schismatics,  on 
the  other  hand,  by  unrighteous  rendings  asunder,  break 
away  from  brotherly  love,  although  they  believe  the 
same  things  as  ourselves. 

“ Forgiveness  of  sins.”  Ye  have  this  Article  of  the 
Creed  perfectly  in  you  when  ye  receive  Baptism.  Ye 
have  been  baptized : hold  fast  a good  life  in  the  com- 
mandments of  God,  that  ye  may  guard  your  Baptism 
even  unto  the  end.  I no  not  tell  you  that  ye  will  live 
here  without-  sin ; but  they  are  venial,  without  which 


THE  CREED. 


103 


this  life  is  not.  For  the  sake  of  all  sins  was  Baptism 
provided ; for  the  sake  of  light  sins,  without  which  we 
cannot  be,  was  prayer  provided.  What  saith  the 
prayer?  “Forgive  us  our  debts  as  we  also  forgive  our 
debtoi-s.”  Once  for  all,  we  have  washing  in  Baptism, 
every  day  we  have  washing  in  prayer.  Only,  do  not 
commit  those  things  for  which  ye  must  needs  be  sepa- 
rated from  Christ’s  body,  which  be  far  from  you ! 

We  believe  also  the  “ Resurrection  of  the  flesh,” 
which  went  before  in  Christ ; that  the  body  too  may 
have  hope  of  that  which  went  before  in  its  Head.  The 
Head  of  the  Church,  Christ ; — the  Church,  the  body 
of  Christ.  Our  Head  is  risen,  ascended  into  heaven  ; — 
where-  is  the  Head,  there  also  must  be  the  members. 

In  what  way  is  the  Resurrection  of  the  flesh  ? Lest 
any  should  chance  to  think  it  like  as  Lazarus’s  resurrec- 
tion, that  thou  mayest  know  it  to  be  not  so,  it  is  added 
— “ Into  life  everlasting.” 

God  regenerate  you ! God  preserve  and  keep  you  ! 
God  bring  you  safe  unto  Himself,  who  is  the  Life 
Everlasting ! Amen. 

Suggestions  for  Self-Examination,  Resolutions,  (be. 

Consider  whether  you  are  inclined  to  think  that  it  is  not 
of  much  consequence  what  persons  believe  as  long  as  their 
lives  are  good.  This  is  a common  and  a dangerous  error. 
If  God,  who  is  Truth  itself,  has  revealed  certain  facts  to  man- 
kind, it  is  most  presumptuous  and  irreverent  to  suppose  that 
it  does  not  signify  whether  we  believe  them.  We  should  not 
think  so  as  regards  men.  There  is  nothing  which  mankind 
are  so  jealous  of  as  their  reputation  for  truth,  that  what  they 
say  shall  be  at  once  believed ; for  God  has  made  it  a part  of 


104 


READINGS  FOR  A MONTH. 


their  nature  to  love  and  depend  upon  truth.  The  early 
Christians,  those  who  lived  nearest  to  the  times  of  the  Apos- 
tles, repeated  the  Creed  as  the  truth  revealed  from  Heaven ; 
and  our  own  reason  shows  us  that  it  is  in  perfect  accordance 
with  the  Bible;  and,  therefore,  to  reject  any  part  of  it,  is  to 
set  our  own  judgment  against  that  which  Scripture  and  the 
testimony  of  the  Church  in  all  ages  have  pronounced  to  be 
the  truth  of  God  Himself. 

Consider  how  you  have  been  accustomed  to  repeat  the 
Creed,  and  resolve  for  the  future  to  do  so  with  great  reve- 
rence and  fixed  attention  ; for  there  are  no  words  more 
sacred,  except  the  words  of  Holy  Scripture  itself. 

If,  as  is  very  possible,  you  find  it  difficult  to  take  an 
interest  in  these  questions  of  belief,  yet  force  yourself  to 
treat  them  reverently,  and  in  time  you  will  understand  more 
of  their  vast  importance.  Think  therefore  whether  you  ever 
allow  yourself  to  argue  upon  points  of  belief,  or  customs  and 
ceremonies  foreign  to  your  own  Church  ; whether  you  read 
books  of  controversy,  merely  for  the  sake  of  arguing  upon 
them ; whether  you  have  ever  been  tempted  by  curiosity  to 
attend  the  religious  services  of  persons  who  do  not  belong  to 
the  Church. 

Consider,  also,  whether  you  have  a carping,  criticising 
spirit,  and  ever  permit  yourself  to  pass  judgment  upon  the 
persons  set  over  you  in  the  Church.  It  may  sometimes  be 
necessary  for  older  persons  to  condemn  what  they  see  to  be 
wrong  in  those  in  authority,  but  it  can  never  be  necessary  for 
the  young;  and  the  first  step  in  this  direction  may  lead  you 
— you  cannot  tell  how  far — from  the  right  path.  When  you 
begin  to  judge  the  actions  of  your  guides,  you  will  be  easil}’" 
led  on  to  judge  their  teaching,  and  then  you  will  make  your- 
self, as  it  were,  infallible,  and  decide  what  is  or  what  is  not 
to  be  believed,  whilst  from  youth  and  ignorance  you  must  be 
utterly  incompetent  to  form  ari}^  true  opinion  upon  the  sub- 
ject. If  you  see  and  hear  what  you  have  been  taught  to« 
believe  is  error,  put  fortli  by  persons  in  authority,  your  only 
safe  course  is  to  be  silent,  and  try  the  more  to  live  according 
to  the  Bible,  and  pray  according  to  the  Prayer  Book. 


THE  CREED. 


105 


PRAYER.  ^ 

Almighty  God,  Pitiful  and  Gracious,  &q. 

O Eternal  God,  Fountain  of  all  Truth,  in  Whom  to  believe 
is  life  eternal,  let  Thy  grace  descend  with  a mighty  power 
into  my  soul,  breaking  down  every  stronghold  and  vain 
imagination,  and  bringing  every  proud  thought  into  cap- 
tivity to  the  obedience  of  Christ.  Take  from  me  all  preju- 
dice and  weakness  of  understanding,  mortify  in  me  all 
peevishness  and  uncharitableness,  all  heretical  dispositions, 
and  whatsoever  is  contrary  to  sound  doctrine.  Give  me 
great  boldness  in  the  public  confession  of  Thy  name,  and 
the  truth  of  the  Gospel;  and  enable  me  to  make  Thy  Word 
the  measure  of  my  knowledge,  and  Thy  laws  the  rule  of  my 
l.fe,  that  when  the  Eternal  Son  of  God,  the  “Author  and 
Finisher  of  our  Faith,”  shall  come  to  make  scrutin}^  of  our 
faith,  1 may  receive  the  promises  laid  up  for  them  that  wait 
for  the  Lord  Jesus,  to  whom,  with  Thee,  O Father,  and  Thee, 
O blessed  Spirit,  be  all  honour  and  adoration  paid,  now  and 
for  ever.  Amen. 

Our  Father,  Ac. 


6* 


J 

GOD,  THE  FATHER  EVERLASTING. 

{8t.  Augustine.) 


“Though  there  be  that  are  called  gods,  whether  in  Heaven  or  in  earth 
(as  there  are  gods  many,  and  lords  many),  but  to  us  there  is  but  one  God, 
the  Father,  of  whom  are  all  things,  and  we  in  Him.” — 1 Cor.  viii.  5,  6. 

“The  Lord  is  the  true  God,  He  is  the  living  God,  and  an  everlasting 
King ; at  His  wrath  the  earth  shall  tremble,  and  the  nations  shall  not  be 
able  to  abide  His  indignation.” — Jeremiah  x.  10. 

“ Who  hath  measured  the  waters  in  the  hollow  of  His  hand,  and  meted 
out  heaven  with  the  span,  and  comprehended  the  dust  of  the  earth  in  a mea- 
sure, and  weighed  the  mountains  in  scales,  and  the  hills  in  a balance  ? Who 
hath  directed  the  Spirit  of  the  Lord?  or  being  His  counsellor  hath  taught 
Him  ? With  whom  took  He  counsel,  and  who  instructed  Him,  and  taught 
Him  in  the  way  of  judgment,  and  taught  Him  knowledge,  and  showed  to 
Him  the  way  of  understanding?  Behold,  the  nations  are  as  a drop  of  a 
bucket,  and  are  counted  as  the  small  dust  of  the  balance : behold.  He  taketh 
uj)  the  isles  as  a very  little  thing.  And  Lebanon  is  not  sutRcient  to  burn, 
nor  the  beasts  thereof  sufficient  for  a burnt  offering.  All  nations  before 
Him  are  as  nothing;  and  they  are  counted  to  Him  less  than  nothing,  and 
vanity.” — Isaiah  xi.  12 — 17. 

“ To  whom  then  will  ye  liken  me,  or  shall  I be  equal  ? saith  the  Holy 
One.  Lift  up  your  eyes  on  high,  and  behold  who  hath  created  these  things, 
that  bringeth  out  their  host  by  number;  He  calleth  them  all  by  names,  by 
the  greatness  of  His  might,  for  that  He  is  strong  in  power;  not  one  faileth.’i 
Isaiah  xl.  25,  26. 

“ Thou  art  worthy,  O Lord,  to  receive  glory,  and  honour,  and  power  : 
for  Thou  hast  created  all  things,  and  for  Thy  pleasure  they  are  and  were 
created.” — 1’ev.  iv.  11. 

“Of  old  hast  Tliou  laid  the  foundation  of  the  earth  ; and  the  heavens 
are  the  work  of  Thy  hands.  Tliey  sliall  perish,  but  Thou  shalt  endure: 
yea,  all  of  them  shall  v'ax  old  like  a garment;  as  a vesture  shalt  Tliou 
change  them,  and  they  shall  be  changed:  but  Thou  art  the  same,  and  Tliy 
years  shall  have  no  end.” — Psalm  cii.  25,  26,  27. 


107 


GOD,  THE  FATIIEU  EVERLASTING. 

I heard  as  it  were  the  voice  of  a great  multitude,  and  as  the  voice  of 
many  waters,  and  as  the  voice  of  mighty  thunderings,  saying.  Alleluia:  for 
the  Lord  God  Omnipotent  reigneth.” — Rev.  xix.  6. 

“The  Lord,  tlie  Lord  God,  merciful  and  gracious,  long-suffering,  and 
abundant  in  goodness  and  truth,  keeping  mercy  for  thousands,  forgiving 
iniquity  and  transgression  and  sin,  and  that  will  by  no  means  clear  the 
guilty ; visiting  the  iniquity  of  the  fathers  upon  the  children,  and  upon  the 
children’s  children,  unto  the  third  and  to  the  fourth  generation.” — Exodus 
xxxiv,  6,  T.  . 

“<6  God,  Thou  art  my  God,  early  will  I seek  Thee.”— Psalm  Ixiii.  1.) 

As  the  hart  panteth  after  the  waterbrooks,  so  panteth  my  soul  after 
Thee,  O God.” — Psalm,  xlii.  1. 

‘‘  Great  art  Thou,  O Lord,  and  greatly  to  be  praised ; 
great  is  Thy  power,  and  Thy  wisdom  infinite.”  And 
Thee  would  man  praise  ; man — but  a particle  of  Thy 
creation  ; man — that  bears  about  him  his  mortality,  the 
witness  of  his  sin,  the  witness  that  “ Thou  resistest  the 
proud.”  Yet  would  man  praise  Thee ; he,  but  a par- 
ticle of  Thy  creation.  Thou  awakest  us  to  delight  in 
Thy  praise ; for  Thou  raadest  us  for  Thyself,  and  our 
heart  is  restless,  until  it  repose  in  Thee. 

Behold,  “heaven,  and  earth,  and  all  that  therein 
is,”  on  every  side  they  bid  me  love  Thee,  nor  cease  to 
say  so  unto  all,  that  they  may  be  without  excuse. 

But  what  do  I love,  when  I love  Thee  ? 

I asked  the  earth,  and  it  answered  me,  “ I am  not 
He  ; ” and  whatsoever  are  in  it  confessed  the  same.  I 
asked  the  sea  and  the  deeps,  and  the  living  creeping 
things,  and  they  answered,  “We  are  not  thy  God  ; seek 
above  us.”  I asked  the  moving  air ; and  the  whole  air 
with  its  inhabitants  answered,  “Anaximenes  was  de- 
ceived, I am  not  God.”  I asked  the  heavens,  sun, 
moon,  stars,  “ JSTor  (say  they)  are  we  the  God  whom 
tliou  seekest”  And  I replied  unto  all  the  things  which 


108 


READINGS  FOR  A MONTH. 


encompass  the  door  of  my  flesh,  “Ye  have  told  me  of 
my  God,  that  ye  are  not  He  ; tell  me  sometliing  of 
Him.”  And  they  cried  out  with  a loud  voice,  “ He 
made  us.” 

What  art  Thou,  then,  my  God  ? what  but  the  Lord 
God  ? For  who  is  the  Lord  but  the  Lord  ? or  who  isi> 
God  save  our  God  ? 

I acknowledge  Thee,  Lord  of  heaven  and  earth ; 
Thou  Who  for  ever  livest,  and  in  Whom  nothing  dies.. 
For  before  the  foundation  of  the  worlds,  and  before  all 
that  can  be  called  “ before,”  Thou  art,  and  art  God  and 
Lord  of  all  which  Thou  hast  created.  In  Thee  abide^ 
fixed  for  ever,  the  first  causes  of  all  things  unabiding ; 
and  of  all  things  changeable,  the  springs  abide  in  Thee 
unchangeable;  and  in  Thee  live  the  eternal  reasons  of 
all  things  unreasoning  and  temporal.  Thou  Thyself 
art  supremely  Essence  and  Life.  “ For  Thou  art  most 
high,  and  art  not  changed,  neither  in  Thee  doth  to-day 
come  to  a close;”  for  since  “Thy  years  fail  not,  Thy 
years  are  one  to-day.”  How  many  of  ours  and  our 
fathers’  years  have  flowed  away  through  Thy  “ to-day,” 
and  from  it  received  the  measure  and  mould  of  such 
being  as  they  had ; and  still  others  shall  flow  away,  and 
so  receive  the  mould  of  their  degree  of  being.  But 
“Thou  art  still  the  same;”  and  all  things  of  to-morrow, 
and  all  beyond,  and  all  of  yesterday,  and  all  behind  it, 
Thou  hast  done  to-day. 

God — most  highest,  most  good,  most  potent,  most 
omnijx)tent ; most  merciful,  yet  most  just ; most  hid- 
den, yet  most  present;  most  beautiful,  yet  most  strong; 
stable,  yet  incomprehensible ; unchangeable,  yet  all- 


GOD,  THE  FATHER  EVERLASTING. 


109 


clianging;  never  new,  never  old;  all-renewing,  and 
“ bringing  age  upon  the  proud,  and  they  know  it  not;” 
ever  working,  ever  at  rest ; still  gathering,  yet  nothing 
lacking;  supporting,  filling,  and  over-spreading;  cre- 
ating, nourishing,  and  maturing ; seeking,  yet  having 
all  things.  Thou  lovest,  without  passion  ; art  jealous, 
without  anxiety  ; repentest,  yet  grievest  not ; art  angry, 
yet  serene ; changest  Thy  works.  Thy  purpose  un- 
changed ; receivest  again  what  Thou  findest,  yet  never 
didst  lose  ; never  in  need,  yet  rejoicing  in  gains  ; never 
covetous,  yet  exacting  usury.  Thou  receivest  over  and 
above,  that  Thou  rnayest  owe ; and  who  hath  aught 
that  is  not  Thine  ? Thou  payest  debts,  owing  nothing  ; 
reinittest  debts,  losing  nothing.  And  what  have  I now 
said,  my  God,  my  Life,  my  Holy  Joy,  or  what  saith 
any  man  when  he  speaks  of  Thee?  Yet  woe  to  Him 
that  speaketh  not,  since  mute  are  even  the  most  elo- 
quent 1 

Thou,  fairest  of  all,  Creator  of  all.  Thou  good  God, 
God  the  sovereign  good  and  our  true  good.  Thou  alone 
art  God  exalted  over  all. 

Ambition,  what  seeks  it,  but  honours  and  glory  ? 
whereas  Thou  alone  art  to  be  honoured  above  all,  and 
glorious  for  evermore.  The  cruelty  of  the  great  would 
fain  be  feared  ; but  who  is  to  be  feared  but  God  alone, 
out  of  Whose  power  what  can  be  wrested  or  with- 
drawn ? when,  or  where,  or  whither,  or  by  whom  ? 
Curiosity  makes  semblance  of  a desire  of  knowledge ; 
whereas  Thou  supremely  knowest  all.  Sloth  would  fain 
be  at  rest ; but  what  stable  rest  besides  the  Lord  ? 
Luxury  affects  to  be  called  plenty  and  abundance  ? but 


110 


READINGS  EOR  A MONTH. 


Thou  art  the  fulness  and  never-failing  plenteousness  of 
incorruptible  pleasures.  Prodigality  presents  a shadow 
of  liberality ; but  thou  art  the  most  overflowing  Giver 
of  all  good.  Covetousness  would  possess  many  things; 
and  Thou  possessest  all  things.  Envy  disputes  for  ex- 
cellency ; what  more  excellent  than  Thou  ? Anger 
seeks  revenge ; who  revenges  more  justly  than  Thou  ? 
Fear  startles  at  things  unwonted  and  sudden,  which  en- 
danger things  beloved ; and  takes  forethought  for  their 
safety ; but  to  Thee  what  unwonted  or  sudden,  or  who 
separateth  from  Thee  what  Thou  lovest  ? or  where  but 
with  Thee  is  unshaken  safety  ? Grief  pines  away  for 
things  lost,  the  delight  of  its  desires  ; because  it  would 
have  nothing  taken  from  it,  as  nothing  can  from  Thee. 

Blessed  then  whoso  loveth  Thee,  and  his  friend  in 
Thee,  and  his  enemy  for  Thee.  For  he  alone  loses  none 
dear  to  him,  to  whom  all  are  dear  in  Him  Who  cannot 
be  lost.  And  who  is  this  but  our  God,  the  “ God  that 
made  heaven  and  earth,”  and  “ filleth  them,”  because  by 
filling  them  He  created  them.  Thee  none  loseth  but 
whoso  leaveth.  And  who  leaveth  Thee,  whither  goeth 
or  whither  fleeth  he,  but  from  Thee  well-pleased  to  Thee 
displeased  ? 

“ Turn  us,  0 God  of  Hosts ; show  us  Thy  Counte- 
nance, and  we  shall  be  whole.”  For  whithersoever  the 
soul  of  man  turns  itself,  unless  towards  Thee,  it  is  rivet- 
ed upon  sorrows,  yea,  though  it  is  riveted  on  things 
beautiful.  They  rise  and  set;  and  by  rising,  they  begin 
as  it  were  to  be ; they  grow  that  they  may  be  perfected  ; 
and  perfected  they  wax  old  and  wither ; and  all  grow 
not  old,  but  all  wither.  So  then  when  they  rise  and 


GOD,  THE  FATHER  EVERLASTING.  Hi 

tend  to  be,  the  more  quickly  they  grow  that  they  may 
be,  so  much  the  more  they  haste  not  to  be.  In  these 
things  is  no  place  of  repose ; they  abide  not,  they  flee ; 
and  who  can  follow  them  with  the  senses  of  the  flesh  ? 
For  in  the  Word  by  which  they  are  created  they  hear 
their  decree,  “ hence  and  hitherto.” 

Be  not  foolish,  O my  soul ! nor  become  deaf  in  the 
ear  of  thine  heart  with  the  tumult  of  thy  folly. 
Hearken  thou  too.  The  Word  itself  calleth  thee  to  re- 
turn ; and  there  is  the  place  of  rest  imperturbable, 
where  love  is  not  forsaken,  if  itself  forsaketh  not.  Be- 
hold ! these  things  pass  away,  that  others  may  replace 
them,  and  so  this  lower  universe  be  complete  by  all  its 
parts.  But  do  I depart  any  whither  ? saith  the  Word 
of  God.  There  fix  thy  dwelling,  trust  there  whatsoever 
thou  hast  therein. 

If  bodies  please  thee,  praise  God  on  occasion  of 
them,  and  turn  back  thy  love  upon  their  Maker ; lest 
in  those  things  which  please  thee,  thou  displease. 

If  souls  please  thee,  be  they  loved  in  God : for  they 
too  are  mutable,  but  in  Him  are  they  firmly  established; 
else  would  they  pass,  and  pass  away.  In  Him  then  be 
they  beloved ; and  carry  unto  Him  along  with  thee 
what  souls  thou  canst,  and  say  to  them,  “ Him  let  us 
love.  Him  let  us  love:”  He  made  these,  nor  is  He  far 
off.  For  He  did  not  make  them,  and  so  depart ; but 
they  are  of  Him,  and  in  Him. 

Too  late  have  I loved  Thee,  O Thou — Beauty  of 
ancient  days,  yet  ever  new,  too  late  have  I loved  Thee  1 

For  when  I shall  with  my  whole  self  cleave  to  Thee, 
I shall  nowhere  have  sorrow  or  labour ; and  my  life 


112 


READINGS  EOR  A MONTH. 


shall  wholly  live,  as  wholly  full  of  Thee.  But  now, 
because  I arn  not  full  of  Thee,  I am  a burden  to  my- 
self. Lamentable  joys  strive  with  joyous  sorrows  ; and 
on  which  side  is  the  victory,  I know  not. 

Is  not  the  life  of  man  upon  earth  all  trial  ? In  ad- 
versity, I long  for  prosperity ; in  prosperity,  I fear  ad- 
versity. What  middle  place  is  there  betwixt  these  two, 
where  ‘‘  the  life  of  man  is”  not  ‘‘  all  trial  ?” 

Woe  to  the  prosperities  of  the  world,  once  and 
again,  through  fear  of  adversity,  and  corruption  of  joy  ! 
Woe  to  the  adversities  of  the  world,  once  and  again, 
and  the  third  time,  from  the  longing  for  prosperity,  and 
because  adversity  itself  is  a hard  thing,  and  lest  it  shat- 
ter endurance.  Is  not  the  ‘Mite  of  man  upon  earth  all 
trial,”  without  any  interval  ? 

But  O that  I might  repose  on  Thee ! O that  Thou 
wouldst  enter  into  my  heart,  that  I may  forget  my  ills, 
and  embrace  Thee,  my  sole  Good  ! For  behold.  Thou 
art  there,  in  the  heart  of  those  that  confess  to  Thee,  and 
cast  themselves  upon  Thee,  and  weep  in  Thy  bosom, 
after  all  their  rugged  ways.  Then  dost  Thou  gently 
wipe  away  their  tears,  and  they  weep  the  more,  and 
joy  in  weeping ; even  for  that  Thou,  Lord,  not  man  of 
flesh  and  blood,  but  Thou,  Lord,  who  madest  them,  re- 
makest  and  comfortest  them. 

Therefore  suffer  me  to  speak  unto  Thy  mercy ; me, 
“ dust  and  ashes,”  suffer  me  to  speak,  since  I speak  to 
Thy  mercy,  and  not  to  scornful  man.  Thou  too  per- 
haps despisest  me,  yet  wilt  Thou  “ return  and  have 
compassion  on  me.”  Accept  the  sacrifice  of  my  con- 
fessions from  the  ministry  of  my  tongue,  which  Thou 
hast  formed  aiid  stirred  up  to  confess  unto  Thy  Name. 


GOD,  THE  FATHER  EVERLASTING. 


113 


Narrow  is  the  mansion  of  my  sonl ; enlarge  Thou 
it,  that  Thou  mayst  enter  in.  It  is  ruinous  ; repair 
Thou  it.  It  has  tliat  within  which  must  offend  Tliine 
Eye  ; I confess  and  know  it.  But  who  shall  cleanse  it, 
or  to  whom  shall  I cry,  save  unto  Thee? 

‘‘  Lord,  cleanse  me  from  my  secret  faults,  and  spare 
Thy  servant  from  the  power  of  the  enemy.”  Heal  Thou 
all  my  bones,  and  let  them  say,  ‘‘  O Lord,  who  is  like 
unto  Thee?”  and  let  my  soul  praise  Thee  that  it  may 
love  Thee,  and  let  it  confess  Thy  own  mercies  to  Thee 
that  it  may  praise  Thee. 

“ O Lord  our  God,  under  the  shadow  of  Thy  wings 
let  me  hope  ; protect  me  and  carry  me.” 

Suggestions  for  Self -Examination. 

Think  whether  you  have  ever  in  any  way  tried  to  feel 
your  own  infinite  littleness,  and  the  unutterable  greatness  of 
God ; whether  you  have  ever  set  yourself  to  think  of  your 
own  weakness,  simplicity,  changeableness,  and  of  His  aAvful 
Wisdom,  Purity,  and  ever-abiding  Majesty. 

If  you  have  gone  on  from  day  to  day  without  trying  to 
think,  or  shrinking  from  the  effort  which  such  considerations 
require,  try  to  teach  yourself  by  degrees.  Take  a flower, 
for  instance,  and  examine  it  carefully ; endeavour  to  describe 
to  yourself  as  you  would  to  a child  its  beauty,  fragrance, 
wonderfully  delicate  formation;  think  of  the  man}^  flowers 
there  are  in  your  garden,  in  England,  in  the  world  : you  will 
soon  be  lost  in  infinity.  Then  think  of  your  own  attempts  to 
do  some  trifling  thing,  what  trouble  and  thought  it  demands; 
this  will  perhaps  give  you  some  very  slight  perception  of 
your  own  nothingness : but  if  you  have  no  feeling  upon  the 
subject,  still  do  not  despair.  We  cannot  give  ourselves  feel- 
ings, and  we  shall  never  obtain  them  by  thinking  about 


114 


READINGS  FOR  A MONTH, 


them ; but  if  we  govern  our  thoughts  properly,  the  feelings 
will  come  in  time ; or  rather  God  will  give  them  to  us.  Thus 
if  we  force  ourselves  on  one  occasion  to  connect  the  idea  of 
the  Wonderful  Wisdom  and  Goodness  of  God  with  a flower, 
the  association  will  continue.  When  we  see  the  flower  again 
it  will  naturally  recall  the  idea;  and  the  idea,  when  it  has 
ceased  to  be  forced,  will,  we  may  trust,  be  accompanied  by 
a devout  feeling.  So  it  may  be  in  other  cases.  It  is  one  of 
the  greatest  advantages  in  the  study  of  what  is  called  Natu- 
ral History,  that  it  helps  us  to  perceive  something  of  the  un- 
speakable Wisdom  of  God. 

Consider  whether,  in  cases  of  illness,  danger,  or  difficulty, 
you  think  first  of  the  help  of  man  or  the  protection  of  God. 

Think  whether  you  ever  pray  to  God  to  give  you  a 
deeper  sense  of  His  Majesty,  for  it  is  impossible  for  us  to 
attain  it  by  ourselves. 

Think  whether  you  can  at  all  enter  into  the  feelings  of 
love  and  devotion  to  an  Almighty  God  expressed  in  the 
Psalms,  or  even  in  the  paper  you  have  just  read.  Do  not  try 
to  rouse  the  same  feelings  in  yourself  if  you  are  conscious 
that  you  do  not  possess  them,  but  consider  them  an  example 
of  what  good  men  may  and  do  feel,  and  what  you  may  one 
day  hope  to  feel  likewise,  if  you  will  only  go  on  steadily, 
step  by  step,  trying  to  serve  God  with  all  your  heart, 

PRAYER. 

Almighty  God,  Pitiful  and  Gracious,  <fcc. 

O Lord  God,  in  Whose  sanctuary  is  power  and  honour, 
before  Whose  presence  is  glory  and  worship,  fill  my  soul,  I 
beseech  Thee,  with  great  devotion  and  awful  reverence 
towards  Thee,  my  God ; make  me  to  love  Thy  Goodness,  to 
adore  Thy  Omnipotency,  to  reverence  Thy  Justice,  to  fear  Thy 
Majesty,  to  admire  and  tremble  at  Thy  Omniscience  and  Om- 
nipotence ; teach  me  to  contemplate,  with  the  greatest  zeal 
and  affection,  the  glories  which  Thou  communicatest  to  the 
sons  of  men,  in  the  revelations  of  Thy  Gospel,  that  I may 


GOD,  THE  FATHER  EVERLASTING. 


115 


tell  of  Thy  greatness,  and  declare  Thy  salvation  from  day  to 
day;  and,  when  Thou  comest  with  righteousness  to  judge 
the  earth,  and  all  people  with  Thy  truth,  I may  rejoice  in 
Thee  everlastingly,  and  sing  an  eternal  hallelujah  to  Thee  in 
Thy  sanctuary. 

Grant  this  for  Jesus  Christ’s  sake,  our  Lord  and  only 
Saviour.  Amen. 

Our  Father,  &c. 


THE  INCAENATION. 


“ I will  put  enmity  between  thee  and  the  woman,  and  between  thy 
seed  and  her  seed;  it  shall  bruise  thy  head,  and  thou  shalt  bruise  his  heel.” 
Genesis  hi.  15. 

“Therefore  the  Lord  Himself  shall  give  you  a sign:  Behold  a virgin 
shall  conceive  and  bear  a son,  and  shall  call  his  name  Immanuel.” — Isaiah 
vii.  14. 

“ And  the  angel  said  unto  her.  Fear  not,  Mary,  for  thou  hast  found  favour 
with  God.  And,  behold,  thou  shalt  conceive  in  thy  womb,  and  bring 
forth  a son,  and  shall  call  his  name  Jesus.  He  shall  be  great,  and  shall  be 
called  the  Son  of  the  Highest:  and  the  Lord  God  shall  give  unto  Him  the 
throne  of  His  father  David : and  He  shall  reign  over  the  house  of  Jacob 
for  ever,  and  of  His  kingdom  there  shall  be  no  end.” — St.  Luke  i.  80 — 83. 

“In  the  beginning  was  the  Word,  and  the  Word  was  with  God,  and  the 
Word  was  God.” — St.  John  i.  1. 

“And  the  Word  was  made  flesh,  and  dwelt  among  us,  (and  we  beheld 
His  glory,  the  glory  as  of  the  only  begotten  of  the  Father,)  full  of  grace 
and  truth.” — St.  John  i.  14. 

“Forasmuch  then  as  the  children  are  partakers  of  flesh  and  blood. 
He  also  Himself  likewise  took  part  of  the  same  : that  through  death  He 
might  destroy  him  that  had  the  power  of  death,  that  is,  the  devil.” — IIeb. 

ii.  14. 

“ Without  controversy  great  is  the  mystery  of  godlin(‘SS  : God  was 
manifest  in  the  flesh,  justified  in  the  Spirit,  seen  of  angels,  preached  unto 
the  Gentiles,  believed  on  in  the  world,  received  up  into  glory.” — 1 Tim. 

iii.  16. 

“For  in  Him  dwelleth  all  the  fulness  of  the  Godhead  bodily.” — Col. 
ii.  9, 

“Now  unto  Him  that  is  able  to  keep  you  from  falling,  and  to  present 
you  faultless  before  the  presence  of  His  glory  with  exceeding  joy,  to  the 
only  wise  God  our  Saviour,  be  glory  and  majesty,  dominion  and  power, 
both  now  and  for  ever.  Amen.” — Jude  24,  25. , 

Of  old,  men  fell  down  and  worshipped  when,  in  our 
Creed,  they  uttered  that  depth  of  mystery  unsearchable, 
“God  was  niade  Man.” 


THE  INCARNATION. 


Ill 


It  was  an  unimaginable  condescension  for  God  to 
create.  From  eternity,  in  eternity  (since  it  had  no  be- 
ginning)^ He  was  Ever-blessed,  All-perfect.  He  needed 
nothing,  changed  not;  and  yet,  in  that  He  created,  He 
did  a new  thing,  and  formed  those  who  needed  Him,  as 
though  He  needed  them.  He  formed  them  to  serve 
Him  Who  needed  them  not,  and  He  accepted  their  ser- 
vice. It  was  much,  as  Scripture  saith,  to  humble  Him- 
self to  behold  the  things  which  are  in  Heaven  and 
earth.  But  that  He,  who  was  perfect  in  Himself, 
should  take  unto  Himself  something  without  Him; 
that  God  (if  we  realize  to  ourselves  what  that  word 
God  is)  should  take  unto  Himself  what  is  not  God  ; one 
must  stand  speechless  with  awe  at  so  amazing  a mys- 
tery. 

“Let  this  mind  be  in  you,”  says  St.  Paul,  “which 
was  also  in  Christ  Jesus,  who  being  in  the  form  of  God 
thought  it  not  robbery  to  be  equal  with  God,  but  made 
Himself  of  no  reputation,  and  took  upon  Him  the  form 
of  a servant.”  The  full  force  of  that  for  which  we  read 
“ He  made  Himself  of  no  reputation,”  is  “ He  emptied 
Himself.” 

“He  emptied  Himself.”  He — the  Eternal  Son  of 
the  Eternal  Father,  God  of  God,  Light  of  Light,  co- 
equal with  the  Father,  who  hath  neither  beginning  nor 
end,  but  is  Himself  “ the  Beginning  and  the  End,  the 
First  and  the  Last,”  Uncreate  and  the  Creator,  Infinite, 
Almighty,  dwelling  Ever-blessed  in  the  Infinite  Love  of 
the  Father,  worshipped  by  cherubim  and  seraphim,  and 
all  the  host  of  heaven,  and  the  heaven  of  heavens — 
became  what  He  was  not,  Flesh ; and  since  what  He 


118 


READINGS  FOR  A MONTH. 


was — God,  He  could  not  cease  to  be,  yet  He  was  as 
though  He  were  It  not. 

Awful  words  to  use,  “ God  became,” — as  though 
the  Unchangeable  could  change.  Yet  he  says,  “ The 
Word,  who  was  God,  became  Flesh;”  became,  not  by 
ceasing  to  be  what  He  was,  but  by  taking  unto  Him- 
self what  He  was  not. 

. He  emptied  Himself — He  the  Creator  passed  by  all 
the  heavenly  hosts,  angels,  archangels,  mights,  thrones, 
dominions,  principalities,  powers,  the  cherubim  and 
seraphim,  all  the  ninety-and-nine  orders  of  heaven,  who 
went  not  astray ; passed  by,  without  a restoring  look, 
the  fallen  angels,  whose  captives  we  were,  and  came 
down  to  us,  in  ourselves  the  last  of  His  rational  Crea- 
tion, and  who  had  since  defaced,  one  by  one,  every 
feature  of  His  Image,  yea,  and  as  He  knew  would 
again  deface  it,  when  He  had  retraced  it  on  us.  The 
eternal  Son  did  not  appear  only  in  our  nature,  but 
united  it  more  closely  to  Himself  than  our  souls  to  our 
bodies ; for  they  shall  be  separated  for  a time,  by  death: 
the  Godhead  shall  never  be  divided  from  His  Man- 
hood. 

He  became  Man,  in  all  his  infirmity,  all  the  infirmi- 
ties brought  upon  him  by  sin,  only  not  sin  itself.  He 
so  became  man,  that  the  tears  which  man  hides  for 
shame.  He  wept, — wept  as  one  who  suftered,  and  was, 
as  it  were,  mastered  by  suffering,  as  though  He  could 
not  but  weep.  There  burst  from  His  body  “ sweat,  as 
it  were  great  drops  of  blood,”  the  sign  of  weakness,  the 
very  penalty  of  Adam’s  sin.  He  was  hungry,  and 
thirsty,  and  wearied.  He  prayed,  and  praying  was 


THE  INCARNATION. 


119 


heard,  tliougli  Himself  was  God.  He  was  strengthened, 
as  man,  by  the  angel  whom,  as  God,  He  created.  He 
“emptied  Himself”  of  His  Immortality,  and  the  Im- 
mortal died. 

The  Divine  words  speak  of  Him  as  at  once  Perfect 
God  and  Perfect  Man.  He  was  both  wholly.  Nothing 
was  lacking  to  His  Perfection,  as  God  ; nothing  of 
man’s  infirmities,  which  flow  from  sin,  though  without 
touch  of  sin,  was  lacking  that  He  should  be  Perfect 
Man.  He  was  “in  the  form  of  God,”  that  is,  in  the 
very  Essence  of  God ; “ in  the  form  of  man,”  that  is,  in 
the  essence  of  man.  Before,  He  was  in  that  only, 
whereby  God  is  what  He  is ; the  “ form  of  God,”  the 
fulness  of  Divinity.  He  “ emptied  Himself,”  and  took 
the  fulness  of  human  nature,  all  which  maketh  it  what 
it  is. 

All  His  attributes  He  veiled  and  hid : — His  Infinity, 
to  abide  within  the  Virgin’s  womb ; His  eternity,  to 
receive  birth  in  time  ; His  Unchangeableness,  to  grow 
in  stature  ; His  Wisdom,  “ for  our  sake  and  among  us 
to  be  ignorant  as  man,”  “ of  that  which,  as  Lord,  He 
knew  ; ” His  Self-sufficingness,  that  He,  who  had  all 
things,  became  as  though  He  had  nothing. 

How,  indeed,  must  He  have  “ emptied  Himself”  of 
His  Majesty,  Who,  when  “ with  one  rough  word  ” He 
could  have  destroyed  the  ungodly,  and  “ with  the 
breath  of  His  mouth”  have  slain  the  wicked,  was  Him- 
self sold  into  their  hands,  for  the  price  of  a bond  slave  ! 

He,  before  whom  angels  veil  their  face,  hid  not  His 
face  from  shame  and  spitting  : man  discerned  nothing 
to  awe  him  from  bufteting  that  Countenance,  before 


120 


HEADINGS  FOR  A MONTH. 


whicli  the  wicked  shall  melt  away.  The  Judge  of 
heav^en  and  earth  stood  before  the  wicked  judges,  and 
they  beheld  neither  His  innocence,  nor  their  own  guilt. 
They  condemned  Him  because  He  owned  that  He  was 
what  He  was, — God.  So  wholly  was  He  made  like 
unto  us,  in  all  things,  sin  only  excepted,  that  man 
could  not  discern  that  He,  the  Holy  God,  was  not 
(shocking  to  say)  unholy  man. 

This  then  is  the  intensity  of  the  mystery  of  the 
Incarnation,  “God  with  us;”  that,  to  retrace  His  image 
upon  us.  He  who  is  the  Co-Eternal  Image  of  the  Father, 
took  us  into  Himself,  and  stamped  again  His  likeness 
upon  us,  by  taking  the  likeness  of  our  sinfulness.  And 
if  He  be  such  to  us  in  deed  and  in  the  fulness  of  His 
purpose,  if  He  have  been  thus  “ God  with  us,”  and  pur- 
poseth  that  we  should  be  thus  “with  God,”  if  He  have 
so  taken  our  poor  nature  into  Himself,  how  should  He 
not  be  “ with  us”  now  in  all  things,  if  we  be  His? 

He  left  us  but  to  be  closer  to  us  ; left  us  in  Bodily 
Presence  but  to  be  present  still  more  nearly  in  Spirit, 
not  without  us  any  longer,  as  Teacher,  Guide,  Com- 
forter ; but  through  that  other  Comforter,  within  us  ; 
withdrawn  from  our  bodily  sight,  to  fill  our  souls  ; no 
longer  to  be  touched  or  handled  by  our  hands,  that 
His  Spirit  might  be  made  manifest  to  our  Spirit. 

And  being  Man  with  us,  how,  if  our  eyes  were  not 
“holden,”  and  our  hearts  dull,  might  we  not,  in  all  the 
actions  of  life,  see  Him  by  our  side,  join  Himself  to  us, 
and  hear  His  words,  and  our  hearts  burn  within  us? 
Whatever  our  age,  such  hath  His  been.  Infancy, 
childhood,  > opening  youth,  full  age;  all  He  took  on 


THE  INCARNATION. 


121 


Him,  that  He  might  hallow  us  in  all : — how  might  we 
in  the  commands  of  parents,  hear  that  which  He 
obeyed  ; in  the  reproof  of  elders,  Ilis  Voice  (as  it  in- 
deed is) ; submit  to  authority  with  Him ; bear  revilings 
with  Him ; be  poor  with  Him  ; suffer  cold,  or  hunger, 
or  pain,  or  bereavement,  or  friendlessness,  with  Him  ; 
with  Him,  by  resigning,  in  early  years,  our  own  will, 
learn  what  He  ever  had,  to  have  no  will  but  His 
Father’s ! 

And  if  we  suffei’ed,  and  fasted,  and  mourned,  and 
wept  with  Him ; and,  much  more,  if  we  strove,  in  His 
strength,  to  keep  that  Innocency  which  was  His,  and 
which  again,  in  Baptism,  He  gave  us ; then  we  might 
rejoice  with  Him,  feast  with  Him,  lie  down  to  rest  in 
Him,  awake  in  Him,  as  the  emblem  of  our  rising  in 
Him,  see  Him  “in  all  fair  things  around.”  For  all 
which  we  see  hath  its  uses  or  beauties,  from  Him.  He 
is  our  Corn  and  Wine,  and  His  Spirit  is  our  Oil ; He 
our  Sun  of  Righteousness,  or  our  Shadow  in  heat ; 
the  Shower  on  our  parched  ground  ; the  Bow  in  the 
cloud.  In  Him  are  we  washed,  in  Him  clothed ; He 
is  our  Robe  of  Righteousness  and  Immortality , He  is 
our  Home  and  our  sure  Abiding  Place  ; and  all  things 
in  this  earth  may  speak  of  Him.  For  we  dwell  in  a 
redeemed  world,  which  His  Sacred  Footsteps  have  trod 
and  sanctified. 

Only,  if  we  would  truly  see  Him,  we  must  seek  to 
have  the  mirror  of  our  hearts  cleansed,  that  it  may 
receive  His  glorious  ImagS  “ The  pure  in  heart,”  He 
hath  promised,  “ shall  see  Him.”  Of  them  who  love 
Him  and  keep  His  words,  He  saith,  “ My  Father  will 
6 


122 


READINGS  FOR  A MONTH. 


love  him,  and  We  will  come  unto  him,  and  make  Ouir 
abode  with  him.” 

We  cannot,  indeed,  hallow  ourselves ; but  we  can, 
by  His  grace,  put  otf  things  unholy.  We  cannot  fit 
ourselves  for  His  In-dwelling;  but  we  can,  through 
Him,  cast  out  all  idols  from  our  hearts.  His  Temple, 
that  they  offend  not  His  Holy  Eyes.  We  cannot  fill 
ourselves,  but  we  can,  by  His  Goodness,  empty  our- 
selves of  all  “ the  lust  of  the  flesh,  the  lust  of  the  eye, 
the  pride  of  life,”  all  which  ‘‘is  not  of  the  Father,  but 
is  of  the  world,”  that  He  may  give  us  of  His  Fulness. 
We  cannot  give  ourselves  to  Him,  the  True  Bread 
from  heaven,  nor  create  in  ourselves  hunger  after  Him 
our  Righteousness  ; but  we  can  abstain,  through  His 
gracious  aid,  from  filling  our  bellies  with  the  swine- 
l^usks,  this  world’s  goods  and  vanities,  accursed  plea- 
sures, which  make  men  loathe  as  “light  bread”  the 
manna  which  cometh  down  from  heaven. 

Wondrous  things  hath  He  done  among  us ; not 
done  among  us  only,  but  been  among  us ; not  among 
us  only,  but  with  us ; “ God  with  us,”  by  His  Union 
with  our  nature ; “ God  with  us,”  by  His  In-dwelling  in 
ourselves.  And  what  shall  we  bring  Him  ? Oh ! 
wondrous  exchange ! We  need  but  bring  Him  our 
sorrows,  and  miseries,  and  sins, — cast  them  down  at 
His  Feet,  and  through  His  Grace  leave  them  there,  and 
He  will  forthwith  clothe  us  with  some  portion  of  His 
Holiness,  and  give  us  of  His  Joy.  We  need  but  bring 
Him  of  our  emptiness,  aift  He  will  give  us  of  His 
Fulness;  bring  Him  broken  hearts,  and  He  will  re- 
make them  and  bind  them  up,  that  they  may  be 


THE  INCARNATION. 


123 


re-macle  as  vessels  of  His  Glory  to  contain  Himself; 
feed  us  with  His  Body,  which  He  took  that  it  might  be 
broken  for  us ; wash  us  with  His  Blood,  which  He  shed 
for  the  remission  of  our  sins ; gladden  us  with  the 
‘‘new  wine”  of  His  Spirit,  so  that  we  should  go  forth 
out  of  ourselves,  new-born  as  little  children  in  His 
Holy  Childhood,  dying  in  His  death,  living  by  His 
Life  in  us,  to  rise  again  through  His  Resurrection,  who 
is  our  Resurrection  and  our  Life,  on  that  glorious 
Morrow  which  setteth  not,  the  Morrow  of  His  Eternity, 
and  Rest,  and  Joy,  and  Peace,  into  which  His  ‘Re- 
deemed shall  enter, — the  Joy  of  their  Lord. 

Suggestions  for  Self-Examination, 

You  may  perhaps  have  been  accustomed  to  consider  the 
doctrine  of  the  Incarnation  as  a truth,  which  it  is  necessary 
and  right  to  believe,  but  which  need  not  be  dwelt  upon  in 
daily  life.  You  will  discover  this  by  thinking  whether  you 
ever  do  little  duties,  or  practise  self-denial,  with  the  express 
desire  of  being  like  your  Saviour.  If  not,  you  have  most 
likely  never  realized  to  yourself  that,  although  He  was  God, 
yet  He  was  also  Man,  made  “like  to  us  in  all  things,  sin 
only  excepted.” 

Think  whether  you  have  ever  tried  to  imagine  how  infi- 
nitely highly  human  nature — your  own  nature — has  been 
exalted,  since  it  was  united  to  the  nature  of  God.  You  will 
practise  yourself  in  this  thought  if,  when  you  are  tempted 
to  wish  for  or  take  pleasure  in  rank,  or  fame,  or  grandeur, 
you  check  yourself  by  considering  that  you  have  already  a 
position,  not  in  life,  but  in  eternity,  far  beyond  the  greatest 
which  this  world  can  offer,  beyond  even  that  of  angels ; and 
that  to  trouble  yourself  about  such  things  is  in  a certain 
way  as  if  the  son  of  a king  were  to  vex  himself,  because  he 
was  not  the  son  a gentleman. 


124 


READINGS  FOR  A MONTH. 


Think  how  you  bear  the  little  troubles  and  vexations  of 
your  life:  pain,  discomfort,  hard  words,  disappointments; 
are  you  much  fretted  by  them  ? If  you  are,  think  how  your 
Lord  would  have  borne  them.  His  nature  was  the  same  as 
yours.  The  cold  which  you  shrink  from,  He  would  natu- 
rally have  shrunk  from  also  ; the  pain  which  keeps  you 
from  sleep,  would  have  kept  Him  from  sleep  also;  and  so 
with  all  your  natural  and  sinless  infirmities.  Resolve,  there- 
fore, to  try  and  bear  the  next  annoyance  which  is  sent  you 
quite  quietly,  without  complaining,  because  this  is  what  He 
would  have  done. 


PRAYER. 

Almighty  God,  Pitiful  and  Gracious,  (fee. 

O Holy  and  Almighty  God,  Father  of  mercies,  Father  of 
our  Lord  Jesus  Christ,  I adore,*  and  praise,  and  glorify  Thy 
infinite  and  unspeakable  love,  who  hast  sent  Thy  Son  from 
the  bosom  of  felicities  to  take  upon  Him  our  nature,  and  our 
misery,  and  our  guilt,  and  hast  made  the  Son  of  God  to 
become  the  Son  of  Man,  that  we  might  become  the  sons  of 
God,  and  partakers  of  the  Divine  Nature. 

Since  Thou  hast  so  exalted  human  nature,  be  pleased  also 
to  sanctify  my  person ; teach  me  to  be  meek,  as  He  was 
meek ; patient,  as  He  was  patient ; fill  me  with  a devoted 
love  to  my  fellow-creatures,  that  I may  be  willing  to  give 
myself  for  them,  as  He  gave  Himself  for  me  ; and  grant  that 
by  a conformity  to  the  humility,  and  laws,  and  sufferings  of 
my  dearest  Saviour,  I may  be  united  to  His  Spirit,  and 
brought  to  share  His  glorious  Eternity,  for  His  infinite 
Merits  and  Mercies’  sake.  Amen. 

Our  Father,  <fec. 


THE  CROSS  OF  CHRIST. 

“ Wlio  hath  believed  oiir  report  ? and  to  whom  is  the  arm  of  the  juord 
revealed  ? For  He  shall  grow  up  before  Him  as  a tender  piant,  and  as  a 
root  out  of  a dry  ground : He  hath  no  form  nor  comeliness ; and  when  we 
shall  see  Him,  there  is  no  beauty  that  we  should  desire  Him ; He  is 
despised  and  rejected  of  men ; a man  of  sorrows,  and  acquainted  with  grief; 
and  we  hid  as  it  were  our  face  from  Him ; He  was  despised,  and  we 
esteemed  Him  not.  Surely  He  hath  borne  our  griefs,  and  carried  our 
sorrows : yet  we  did  esteem  Him  stricken,  smitten  of  God,  and  afflicted. 
But  He  was  wounded  for  our  transgressions.  He  was  bruised  for  our 
iniquities : the  chastisement  of  our  peace  was  upon  Him ; and  with  His 
stripes  we  are  healed.  All  we  like  sheep  have  gone  astray ; we  have  turned 
every  one  to  his  own  way ; and  the  Lord  hath  laid  on  Him  the  iniquity  of 
us  all.  He  was  oppressed,  and  He  was  afflicted,  yet  He  opened  not  His 
mouth:  He  is  brougiit  as  a lamb  to  the  slaughter,  and  as  a sheep  before  her 
shearers  is  dumb,  so  He  openeth  not  His  mouth.  He  was  taken  from  prison 
and  from  judgment:  and  who  shall  declare  His  generation?  for  He  was 
cut  otf  out  of  the  land  of  the  living:  for  the  transgression  of  My  people  wa^i 
He  stricken.  And  He  made  His  grave  with  the  wicked,  and  with  the 
rich  in  His  death ; because  He  had  done  no  violence,  neither  was  any 
deceit  in  His  mouth.  Yet  it  pleased  the  Lord  to  bruise  Him;  He  hath 
put  Him  to  grief:  when  Thou  shall  make  His  soul  an  offering  for  sin.  He 
shall  see  His  seed.  He  shall  prolong  His  days,  and  the  pleasure  of  the  Lord 
shall  prosper  in  His  hand.  He  shall  see  of  the  travail  of  His  soul,  and  shall 
be  satisfied : by  His  knowledge  shall  my  righteous  servant  justify  many ; 
for  He  shall  bear  their  iniquities.  Therefore  will  I divide  Him  a portion 
M'ith  the  great,  and  He  shall  divide  the  spoil  with  the  strong  ; because  He 
hath  poured  out  His  soul  unto  death : and  Ho  was  numbered  with  the 
transgressors ; and  He  bare  the  sin  of  many,  and  made  intercession  for  the 
transgressors.”— Isaiah  liii. 


To  the  death  of  the  Son  of  God  in  our  nature,  all 
true  Christians  look  as  the  source  of  life  and  salvation. 
He  died  that  we  might  live.  He  died,  ‘‘the  Just  for 


126 


READINGS  FOR  A MONTH. 


the  unjust  ” that  He  might  bring  us  to  God.  This  is 
one  of  the  plainest  truths  of  our  religion,  one  of  the  first 
elements  of  the  Christian  faith.  But  plain  and  element- 
ary as  this  truth  is,  no  Christian  ever  lived  who  has 
fathomed  its  depth,  or  fully  comprehended  its  meaning. 
Those,  indeed,  who  know  the  least,  know  much  ; for 
much  in  truth  it  is  to  know  that  He  died  for  us.  And 
yet  those  who  know  the  most,  know  but  little.  It  is  a 
great  and  unfathomable  mystery,  and  the  more  we  con- 
template it,  standing  as  it  were  on  the  brink  of  the 
deep,  the  more  we  are  lost,  as  we  gaze  down  into  the 
abysses  of  His  Love.  For  the  measure  of  the  Cross  is 
the  Infinite  Love  of  God. 

“ O the  depth  of  the  riches,  both  of  the  wisdom  and 
knowledge  of  God ! how  unsearchable  are  His  judg- 
ments, and  His  ways  past  finding  out.” 

The  Cross  sets  before  us  the  truth  of  our  condition, 
the  truth  as  it  is  in  God,  but  the  truth  united  with  love. 
It  is  in  this  mystery  of  Godliness  that  mercy  and  truth 
are  met  together;  and  righteousness  and  peace  have 
sealed  their  covenant  with  the  kiss  of  charity.  And 
because  the  Cross  so  far  exceeded  all  that  men  could 
know  of  compassionate  love,  more  than  once  it  is  said, 
“ As  the  heavens  are  higher  than  the  earth,  so  are  My 
ways  than  your  ways,  and  My  thoughts  than  your 
thoughts ; ” and  the  reason  is  given,  “ because  His 
mercy  is  so  great  towards  those  that  fear  Him.” 

In  nature,  God  is  ever  speaking  to  us  from  the 
Cross,  but  ever  covering  that  His  Cross  with  unspeak- 
able love.  What  do  decay,  and  death,  and  sickness, 
and  “the  whole  creation  groaning  and  travailing  in 
pain  together,”  teach  us  but  the  Cross  ? 


THE  CROSS  OF  CHRIST. 


127 


But  in  decays  of  autumn,  and  in  setting  suns,  and 
in  pains  of  all-suffering  creation,  and  in  sick-beds  and 
death,  the  Cross  is  blended  with  loving-kindness,  with 
gleams  of  beauty,  and  consolations,  and  peaceful  hopes  ; 
and  the  darkness  of  night  brings  forth  the  unspeakable 
and  hidden  glories  of  the  heavens  that  encircle  us,  and, 
like  love  itself,  when  appearing  most  dark,  embrace  and 
enfold  us  most  distinctly  and  lovingly.  No  calm  and 
peace  is  so  exquisite  as  that  which  is  connected  with 
sickness  and  affliction ; so  that  the  meanest  flower  after 
the  sick  room  is,  says  the  poet,  as  an  “ opening  Para- 
dise : ” For  Gethsemane  has  become  to  us  now  in  the 
place  of  Eden. 

The  penitent  thief  found  his  bitter  agonizing  bed  of 
death  sweet  and  consolatory,  because  it  had  brought 
him  near  to  Christ  crucified ; and  painful  martyrdoms 
and  lingering  sicknesses  have  become  very  tolerable  for 
the  same  cause.  And  thus  the  very  thorns  which  are 
set  about  our  dwellings  are  good  and  for  our  good, 
because  they  were  borne  on  the  bleeding  Brow  of 
Christ. 

The  Passion  of  our  Lord  hath  in  it  indeed  ail  sweet- 
ness and  savour,  and  all  manner  of  delight.  It  gives 
powder  to  endure  sufferings,  and  virtue  to  them,  and 
makes  them  healthful.  It  is  a remedy  against  tempta- 
tion, healing  for  our  wounds,  strength  to  obey,  power  to 
love,  wisdom  to  discern,  deadness  to  the  world,  life  to 
God,  freedom  from  the  chains  of  sin,  alacrity  to  run  the 
way  to  God,  forgetfulness  of  self,  love  of  God.  It  makes 
us  hate  ourselves,  and  by  that  hatred  and  His  love 
makes  us  new  selves  whom  God  loves.  It  turns  heavi- 


128 


READINGS  FOR  A MONTH. 


ness  into  joy,  and  pain  into  pleasure,  and  shame  into 
glory.  It  supports  the  weakness  of  penitents,  the  trust 
of  the  despairing,  shields  against  relapses,  is  the  holi- 
ness of  Saints,  the  everlasting  joy 'of  all  the  Redeemed. 

But  the  first  fruit  of  the  Passion  of  Christ  is  to 
cleanse  the  soul  in  penitence.  It  is  in  gazing  on  Jesus 
that  we  first  learn  the  foulness  of  our  sins,  and  gain  a 
deep,  loving,  healthful  sorrow ; there  that,  loving  much, 
we  are  much  forgiven.  If  thou  wouldst  learn  a loving 
penitence,  if  thou  wouldst  have  thy  sins  forgiven,  spread 
out  thy  sins  there.  Then  wilt  thou  love  Christ  as  thy  • 
Redeemer,  when  thou  knowest  that  He  is  thine  own ; 
not  in  a vague  way,  for  the  infirmities  of  our  nature,  or 
as  one  in  the  general  mass  of  a sinful  race,  but  when 
thou  knowest  thine  own  sins,  and  from  what  He  who 
died  for  thee  has  redeemed  thee.  Then  wilt  thou  hate 
thy  sins,  when  thou  knowest  what  they  were,  one  by 
one,  by  which  thou  addedst  to  that  weight  of  sorrow 
which  He  bore ; that  they  formed  part  of  that  amaze- 
ment and  great  heaviness  which  he  endured  ; that  they 
sharpened  the  nails  which  pierced  Him  ; they  were  the 
thorns  which  wrung  His  Brows ; to  heal  them  was  His 
Holy  Body  torn  with  stripes ; to  cover  thy  shame  did 
He  bear  the  Cross.  He  was  forsaken  of  the  Father, 
that  thou,  who  hast  so  shamefully  forsaken  Him, 
mightest  still  not  be  ever  forsaken  of  Him,  the  God  of 
thy  salvation. 

Oh ! let  us  turn,  if  but  for  a few  moments,  to  that 
scene  of  tumult  and  sin,  but  where  there  is  one  Form 
in  whom  to  find  rest.  He,  Who  in  that  mangled 
Form,  rent  by  the  Bloody  Stripes  through  which  we 


THE  CROSS  OF  CHRIST. 


129 


were  healed,  is  stretched  out  upon  the  Cross,  “in 
Whom  there  is  now  no  form  nor  comeliness,”  so  marred 
is  He  more  than  Man,  and  His  Form  more  than  the 
sons  of  men,  is  our  God,  “ who  for  us  and  for  our  salva- 
tion ” became  man.  Can  we  gaze  on  that  wide-opened 
Hand,  trickling,  (in  Scripture  words,)  with  “ the  Blood 
of  God;”  can  we  think  of  the  agonizing  pain  which  it 
sent  back  to  our  Saviour’s  heart,  and  this  borne  for  us  ; 
can  we  contemplate  the  thorns  pressed  into  His  Brow, 
and  His  calm  Eye  resting  in  love  upon  His  own ; can 
we  behold  closely  and  look  upon  each  suffering  of  that 
Divine  Form,  yet  now  scarcely  human  through  suffer- 
ing for  us,  and  shall  we  not,  must  we  not,  feel  a fresh 
tide  of  love  poured  out  from  every  part  of  that  frame 
which  is  well-nigh  one  wound,  and  bruised  and  sore, 
as  we  are  ourselves,  from  head  to  foot,  through  sin  ? 

Sit  thou,  then,  when  thou  canst,  apart ; and  there, 
by  the  light  of  His  Cross,  unfold  the  book  of  conscience ; 
much  once  written  there  is  faded  from  thy  sight.  He 
will  revive  the  letters,  if  thou  pray  for  His  light ; in 
darkness  or  loneliness  much  will  come  back,  which  is 
hidden  amid  the  din  and  glare  of  the  world.  Kneeling 
in  thoupfht  with  Masrdalene  at  the  foot  of  that  awful 
tree,  where  He,  the  All  Holy,  was  made  sin  for  us ; He 
who  was  the  Life,  died,  the  Innocent  was  tortured ; the 
Lord  of  Glory  put  to  an  open  shame ; let  us  in  His  Sight 
spread  out  before  Him  the  number  of  our  sins,  their 
weight  and  measure.  There,  in  union  with  His  grief 
and  bitter  sufferings,  let  us  confess  our  sins,  as  He 
knows  them ; and  offer,  if  not  a broken  and  contrite 
heart,  yet  one  that  willeth,  longeth,  that  He  would 
6* 


130 


READINGS  FOR  A MONTH. 


break  it.  Let  us  say  again  and  again,  “ Lord,  I would, 
for  love  of  Thee,  grieve  that  I ever  often ded  Thee ; 
would  I had  never  offended  Thee ! would  I could  yet 
please  Thee ! would  I could  have  a burning  love  for 
Thee ! and  He,  Who  drew  Magdalene  to  His  Cross, 
Who,  amid  the  blasphemies  of  the  priests,  the  false 
witnesses,  the  buftetings  and  spittings,  turned  His  meek 
Countenance  upon  the  disciple  who  had  denied  Him.” 
He,  Who  softened  the  heart  of  the  robber  who  had  blas- 
phemed Him,  will,  whether  we  hear  His  Voice  or  no, 
say,  “ Thy  sins  be  forgiven  thee.” 

For  boundless  is  the  treasure  of  the  Passion  of 
Christ ; boundless  and  overflowing  the  love  of  that 
Almighty  Heart,  which  for  us  was  pierced ; there  in 
that  wounded  Side  may  we  bury  all  our  sins ; there 
may  we  hide  ourselves  from  ourselves.  We  have  opened 
It  anew  by  our  sins,  yet  It  remaineth  still  ‘‘  the  Foun- 
tain open  for  sin  and  for  uncleanness ; ” there  will  He, 
on  true  contrition — itself  His  own  gift, — again  cleanse 
us. 

‘ For  thee  He  suffered,  as  if  there  were  none  beside ; 
only  remember,  that  if  in  the  Passion  is  thy  forgive- 
ness, in  the  thought  of  the  Passion  must  be  thy  armour. 
It  must'be  a refuge  not  in,  but  from  thy  sins ; a home 
for  thee  when  wearied  in  the  strife,  not  a mere  cover 
for  thy  littleness. 

Be  this  then  thy  shield  in  temptation,  so  to  think 
of  His  Passion  as  also  quickly  to  ask,  for  His  Love’s 
sake.  His  help.  Who  endured  it  for  thee.  No  sin  can 
long  harbour  in  that  breast  which  so  looks  to  Christ 
crucified. 


T-HE  CROSS  OF  CHRIST. 


131 


Cou!d  any  be  proud,  ever  gazing  on  the  “ lowly  of 
heart?”  or  impatient,  looking  ever  to  the  Lamb  of 
God  ? or  avaricious,  looking  to  Him  who,  being  rich, 
for  our  sakes  became  poor  ? or  hard-hearted,  beholding 
Ilis  tears  ? or  indulge  in  the  thought  of  miserable  sin, 
in  chambering  and  wantonness,”  gazing  on  that  Holy 
foi-m,  stretched  and  racked  on  the  hard  couch  of  the 
Cross  ? or  use  his  hand  to  violence,  or  uncleanness,  or 
immodesty,  or  any  other  ill,  beholding  His  so  meekly 
stretched  to  be  pierced  for  our  sins  ? “ This  love,”  says 

a holy  man,  ^‘is  contrary  to  the  desires  of  the  flesh. 
For  what  can  be  sweet  to  him  in  the  flesh,  to  whom 
there  is  such  sweetness  in  the  Passion  of  Christ  ? I, 
brethren,  from  the  beginning  of  my  conversion,  in  place 
of  a store  of  merits  which  I knew  was  lacking  to  me, 
took  care  to  bind  together  this  bundle  of  myrrh,  and  to 
place  it  between  my  breasts,  gathering  it  from  all  the 
pains  and  bitter  sorrows  of  my  Lord ; first,  those  endur- 
ances of  His  Infancy ; then  the  toils  which  He  under- 
went in  preaching.  His  weariness  in  going  to  and  fro, 
His  watchings  in  prayer.  His  temptations  in  fasting. 
His  tears  in  compassionating,  the  snares  to  catch  Him 
in  His  words ; lastly.  His  perils  among  false  brethren, 
the  revilings,  spittings,  bufletings,  jeerings,  reproaches, 
the  nails,  and  the  like,  which  for  three- and-thirty  years, 
for  the  salvation  of  our  race.  He  did  and  suflered  in  the 
midst  of  the  earth.  To  meditate  on  these  I said  to  be 
wisdom  : these  upbraid  me  in  adversity,  keep  me  low 
in  prosperity,  and  amid  the  joys  and  sorrows  of  this 
present  life,  guide  me  safely  on  either  side,  as  I walk 
along  the  royal  road,  driving  back  the  evils,  from  which 


132 


READINGS  FOR  A MONTH. 


quarter  soever  they  gather  over  me.  Wherefore  these 
things  are  ever  on  my  lips,  as  ye  know ; these  are  ever 
in  my  heart,  as  God  knoweth ; this  is  my  highest 
philosophy,  to  know  Jesus  and  Him  crucified.” 

May  God  in  His  mercy  so  write  by  His  Spirit  on 
our  hearts  the  Passion  of  our  Redeemer,  that  It  may 
be  seen  in  our  lives,  and  we  follow  His  steps ! 

He  is,  even  now,  graciously  looking  on  us  all,  not 
from  the  Cross,  yet  as  from  the  Cross,  since  even  in 
Heaven  He  deigns  in  His  Glorified  Humanity  to  keep 
those  marks,  now  beaming  with  glory  as  with  love, 
which  He  received  for  love  of  us,  the  Wounds  of  His 
Hands  which  He  received  in  the  house  of  His  friends. 

O strange  unutterable  love,  which  counted  us  friends 
even  while  we  pierced  Him,  received  Wounds  from  us 
as  enemies,  in  order  by  them  to  make  us  friends ! On 
us  He  looketh  down  in  love ; may  He  give  us  grace  to 
catch  His  gracious  Eye  which  seeth  us,  read  in  it  His 
pitying  love,  love  Him  who  loved  us,  and  loving,  cleave 
to  Him,  follow  His  steps  in  the  narrow  path  which  for 
us  He  trode ; that  living  unto  Him,  we  may  die  unto 
Him,  and  never  be  severed  from  Him,  “ Who  loving  His 
own  who  were  in  the  world,  loved  them  unto  the  end.” 

Thou  hast  said.  Lord,  “ I shall  draw  all  men  unto 
Me.”  Draw  us  forth  then,  O Lord,  out  of  all  the 
power  of  the  enemy,  and  evil  desires,  or  passions, 
or  listlessness,  or  manifold  cares  of  this  life,  which  hang 
around  us,  and  clog  us,  and  hold  us  back  Jrom  Thee ; 
draw  us  up  above  the  mists  which  surround  us  here, 
into  Thy  pure  light.  Thou  knowest.  Lord,  that  of  our- 
selves we  cannot  follow  Thee ; we  are  weak,  but  Thou 


THE  CROSS  OF  CHRIST. 


133 


art  strong;  we  are  held  down  by  the  body  of  this 
death,  by  the  cords  of  our  past  sins,  by  the  might  of 
evil  habits,  but  Thou  hast  died  that  we  might  live.  Thou 
wert  compassed  by  the  snares  of  death  that  we  might 
be  freed ; draw  us  then.  Lord,  as  Thou  wilt,  in  peni- 
tence unto  Thee  and  Thy  Cross,  that,  bound  unto  Thee 
by  the  cords  of  Thy  Love,  we  may  be  freed  from  all 
besides,  and  may  follow  Thee,  held  by  Thy  Hand,  and 
upheld  by  Thy  Grace,  may  “ run  the  way  of  Thy  Com- 
mandments ” when  Thou  hast  set  our  heart  at  liberty ; 
and  in  this  life  drawn  after  Thee  by  Thy  grace,  may, 
through  Thy  Cross  and  Passion,  attain  unto  Thee  in 
Thy  Eternal  Glory. 

Suggestiojis  for  Self-Examination,  Resolutions,  (be. 

Think  whether  3^011  have  ever  really  understood  that  our 
Blessed  Lord  died  for  ^"our  sins,  to  save  3^011  individually. 

If  3’ou  have  never  dwelt  upon  this  before,  or  find  3^our- 
self  unable  to  realize  it,  tiy  to  bring  to  mind  the  sinfulness 
of  3mur  life,  and  the  punishment  3^11  have  in  consequence 
deserved.  Take  any  one  day ; consider  not  how  wicked  3mu 
/lave  been,  but  how  good  jo\i  ought  to  have  been ; and  see 
how  far  3"ou  have  fallen  short  of  the  perfection  which  a Per- 
fect God  must  require.  Or  reckon  up  the  good  3^11  have 
done  in  an3^  one  da3",  and  see  how  worthless  it  must  appear 
in  the  sight  of  Him  who  is  All  Holy.  Then  Think  of  any 
time  when  3"ou  were  living  yet  more  carelessly;  consider 
what  all  these  separate  sins  must  amount  to ; and  remember 
that  the  sins  which  3"ou  can  remember  are  but  the  very 
smallest  portion  of  those  which  3^0  have  actuall3^  com- 
mitted. And  3-et  God’s  Justice  sa3'S,  “The  soul  that  sinneth, 
it  shall  die.”  AVhat  then  would  have  been  3"our  condition, 
but  for  His  merc3^  ? 

It  will  be  well  to  practise  yourself  in  these  thoughts 


134 


READINGS  EOR  A MONTH. 


often  ; and  perhaps  it  may  be  a help  to  fix  a particular  time 
for  such  considerations ; every  Friday,  for  instance,  for  a cer- 
tain  period, — a month  or  six  weeks.  But  do  not  be  surprised 
if  you  are  still  cold  and  cannot  feel  your  own  sinfulness,  and 
your  Saviour’s  mercy.  Pray  earnestly  that  you  may  be 
taught  to  feel,  and  remember  that  we  learn  to  understand 
our  guilt  by  trying  to  do  our  duty.  The  more  you  try  to 
please  God,  the  more  you  will  be  aware  that  you  have  dis- 
pleased Him.  But  the  feeling  then  will  not  be  a hard,  dry, 
reasoning  acknowledgment,  such  as  it  may  be  now,  but  an 
earnest,  loving  repentance,  which  will  be  followed  by  the 
‘‘ peace  that  passeth  understanding.”  It  is  not  desirable  to 
tie  ourselves  down  too  strictly,  however,  as  regards  medita- 
tion. If  we  are  more  inclined  to  dwell  upon  our  Lord’s  love, 
or  His  sufferings,  then  the  details  of  our  own  sinfulness,  it  is 
better  to  follow  the  suggestions  given  us  in  our  own  minds, 
than  to  force  ourselves  to  a rigid  adherence  to  a rule. 

So  again  with  regard  to  sympathy  with  our  Saviour’s 
sufferings.  We  cannot  feel  it,  because  we  wish  to  feel  it; 
but  we  may  put  ourselves  in  the  way  of  feeling  it.  After 
you  have  accustomed  yourself  to  consider  your  own  sinful- 
ness in  the  manner  described,  at  certain  times,  you  may 
make  a change  in  your  meditations,  by  taking  some  portion 
of  the  description  of  our  Lord’s  sufferings,  and  considering  it 
in  detail.  Take,  for  instance.  His  bearing  the  Cross : think 
of  His  weariness  from  the  watchfulness  of  the  night.  His 
weakness  after  the  Scourging,  the  weight  of  the  Cross  He 
had  to  bear,  the  Hill  which  He  was  to  ascend,  the  fierce 
mockings  of  the  multitude  who  followed  Him,  the  loneliness 
He  must  have  felt,  because  His  disciples  were  far  off,  the 
bitter  remembrance  He  must  have  had  of  St.  Peter’s  denial; 
and  though  you  cannot  actually /eeZ  that  all  this  was  borne 
for  you,  yet  acknowledge  it  in  reason,  and  pray  Him  to  teach 
you  to  feel  it.  We  ai‘e  also  tauglit  to  feel  for  our  Lord  by 
trying  to  feel  with  Him.  There  are  times  when  we  are  told 
by  the  Church  to  deny  ourselves  our  ordinary  gratifications. 
And  if  we  give  up  any  pleasure  or  comfort,  because  on  that 


THE  CROSS  OF  CHRIST. 


135 


day  He  was  suffering,  however  trifling  the  self-denial  may 
be,  it  will  do  more  than  any  words  towards  teaching  us  to 
love  Him. 

PRAYER. 

Almighty  God,  Pitiful  and  Gracious,  <fec. 

0 most  Merciful  Saviour,  Who  for  our  sakes  didst  suffer 
unspeakable  anguish,  that  Thou  mightest  purchase  for  us 
blessings  upon  earth,  and  an  eternal  inheritance  in  Heaven, 
have  mercy  upon  me,  sinful  and  unthankful.  Thon,  who 
didst  so  love  us  who  were  Thine  enemies,  teach  me  to  feel 
the  excellency  of  Thy  Love ; Thou,  Who  gavest  Thyself  a 
sacrifice  for  our  sins,  vouchsafe  me  to  know  the  greatness  of 
my  guilt ; Thou,  AYho  wast  tortured  for  our  ease,  help  me  to 
feel  the  bitterness  of  Thy  Passion.  Heal  me,  O Lord,  by  Thy 
wounds;  amend  me  by  Thy  grace;  quicken  me  by  Thy 
death ; and  grant  that  I,  in  this  life  suffering  the  Cross  of  a 
sad  and  salutary  repentance,  in  the  union  and  merits  of  Thy 
Cross  and  Passion,  may  die  with  Thee,  and  rest  with  Thee, 
and  rise  again  with  Thee,  and  live  with  Thee  for  ever,  in  the 
possession  of  Thy  glories,  0 Gracious  and  Merciful  Saviour 
Jesus.  Amen. 

Our  Father,  cfec. 


GOD,  THE  HOLY  GHOST. 

“ If  ye  love  me,  keep  my  commandments.  And  I will  pray  the  Father, 
and  He  shall  give  you  another  Comforter,  that  he  may  abide  with  you  for 
ever ; even  the  Spirit  of  Truth ; whom  the  world  cannot  receive,  because 
it  seeth  Him  not,  neither  knoweth  Him:  but  ye  know  Him;  for  He 
dwelleth  with  you,  and  shall  be  in  you.” — St.  John  xiv.  15 — 17. 

“ I tell  you  the  truth  ; it  is  expedient  for  you  that  I go  away ; for  if  I 
go  not  away,  the  Comforter  will  not  come  unto  you ; but  if  I depart,  I will 
send  Him  unto  you.” — St.  John  xvi.  7. 

“ Hereby  know  we  that  we  dwell  in  Him,  and  He  in  us,  because  He 
hath  given  us  of  His  Spirit.” — 1 John  iv.  13. 

“ There  is,  therefore,  now  no  condemnation  to  them  which  are  in  Christ 
Jesus,  who  walk  not  after  the  flesh,  but  after  the  Spirit.  If  the  Spirit  of 
Him  that  raised  up  Jesus  from  the  dead  dwell  in  you.  He  that  raised  up 
Christ  from  the  dead  shall  also  quicken  your  mortal  bodies  by  His  Spirit 
that  dwelleth  in  yon.  The  Spirit  also  helpeth  our  infirmities : for  we  know 
not  what  we  should  pray  for  as  we  ought : but  the  Spirit  itself  maketh  in- 
tercession for  us  with  groanings  which  cannot  be  uttered.  And  He  that 
searchetli  the  heart  knoweth  what  is  the  mind  of  the  Spirit,  because  He 
maketh  intercession  for  the  saints  according  to  the  will  of  God.” — Rom.  viii. 
11, 26,  27. 

“ We  have  received,  not  the  Spirit  of  the  world,  but  the  Spirit  which  is 
of  God  ; that  we  might  know  the  things  which  are  freely  given  to  us  of 
God.”— 1 CoK.  ii.  12. 

“He  that  hath  an  ear,  let  him  hear  what  the  Spirit  saith  unto  the 
churches.” — Rev.  iii.  13. 

“ The  Spirit  and  the  bride  say.  Come.  And  let  him  that  heareth  say. 
Come.  And  let  him  that  is  athirst  come  ; and  whosoever  will,  let  him 
take  of  the  water  of  life  freely.” — Rev.  xxii.  17. 


“ I believe  in  the  Holy  Ghost,”  (or)  the  Holy  Spirit. 
This  is  one  of  the  main  Articles  of  our  Creed. 

We  believe  in  the  Holy  Ghost,  who  is  the  third 


GOD,  THE  HOLY  GHOST.  13 7 

Person  of  the  Holy,  Undivided,  Ever-blessed  Trinity, 
Which  we  worship,  and  adore,  and  admire,  but  look 
upon  with  wonder,  and  are  not  in  a capacity  to  under- 
stand. 

We  believe  that  the  Holy  Spirit,  into  whose  Name, 
as  of  the  Father  and  the  Son,  we  were  baptized,  is  the 
heavenly  Author,  the  Captain,  the  Teacher,  and  the 
Witness  of  all  the  truths  of  the  Gospel : that  as  the 
Father  sent  the  Son,  so  the  Son  from  Heaven  sent  the 
Holy  Spirit  to  lead  the  Church  into  all  truth ; to  assist 
us  in  all  temptations,  and  to  help  us  in  the  purchase  of 
all  virtue.  This  Holy  Spirit  our  Blessed  Lord  hath 
left  with  his  Church  for  ever,  by  which  the  servants  of 
God  are  enabled  to  do  all  things  necessary  to  salvation, 
which  by  the  force  of  nature  they  cannot  do.  He  it  is 
who  enlightens  our  understandings,  sanctifies  our  will, 
orders  and  commands  our  affections ; He  comforts  our 
sorrows,  supports  our  spirits  in  trouble,  and  enables  us, 
by  promises,  and  confidences,  and  gifts,  to  suffer  for  the 
Lord  Jesus  and  the  Gospel.  This  is  He  Who  works 
miracles,  gives  the  gift  of  prophecy  and  of  interpreta- 
tion ; Who  teaches  us  what,  and  how,  to  pray ; Who 
gives  us  zeal  and  holy  desires ; Who  sanctifies  children 
in  Baptism,  and  confirms  them  with  His  Grace  in  Con- 
firmation ; and  reproves  the  world,  and  consecrates 
bishops,  and  all  the  ministers  of  the  Gospel;  and  ab- 
solves the  penitent,  and  blesses  the  obedient,  and  com- 
forts the  sick,  and  excommunicates  the  refractory,  and 
makes  intercession  for  the  saints,  that  is,  the  Church ; 
and  those  whom  He  hath  blessed,  appointed,  and  sanc- 
tified to  these  purposes,  do  all  these  ministries,  by  His 


138 


READINGS  FOR  A MONTH. 


authority  and  His  commandment,  and  His  aid.  This  is 
He  Wlio  testifies  to  our  spiidts  that  we  are  the  sons  of 
God,  and  makes  us  to  cry,  Abba,  Father ; ” that  is. 
Who  inspires  into  us  such  humble  confidences  of  our 
being  accepted  in  our  hearty  and  constant  endeavours 
to  please  God,  that  we  can  with  cheerfulness  and  joy 
call  God  our  Father,  and  expect  and  hope  for  the  por- 
tion of  sons  both  here  and  hereafter ; and  in  the  cer- 
tainty of  this  hope,  to  work  out  our  salvation  with  fear 
and  reverence,  with  trembling  and_with  joy,  with  dis- 
trust of  ourselves,  and  mighty  confidence  in  God. 

This  Holy  Spirit  God  gives  to  some  more,  to  some 
less,  according  as  they  are  capable.  They  “ who  obey 
His  motions,”  and  love  His  Presence,  and  improve  His 
gifts,  shall  have  Him  yet  more  abundantly : but  they 
that  grieve  the  Holy  Spirit,  shall  lose  that  which  they 
have ; and  they  that  extinguish  Him  belong  not  to 
Christ,  but  are  in  the  state  of  reprobation. 

Every  man  naturally  consists  of  soul  and  body ; but 
every  Christian  man  that  belongs  to  Christ  hath  more, 
for  he  hath  body,  and  soul,  and  Spirit.  As  saith  St. 
Paul,  “ If  any  man  have  not  the  Spirit  of  Christ,  he  is 
none  of  His.”  And  by  Spirit  is  not  meant  only  the 
graces  of  God  and  His  gifts  enabling  us  to  do  holy  things : 
there  is  more  belongs  to  a good  man  than  this.  But  as 
when  God  made  man.  He  made  him  after  His  own 
Image,  and  breathed  into  him  the  spirit  of  life,  and  he 
was  made  into  a living  soul ; then  he  was  made  a man : 
and  so  in  the  new  creation,  Christ,  ‘‘by  whom  God 
made  the  worlds,”  intends  to  conform  us  to  His  Image, 
and  He  hath  given  us  the  “ Spirit  of  adoption,”  by 


GOD,  THE  HOLY  GHOST.  139 

which  we  are  made  sons  of  God.  By  the  Spirit  of  a 
new  life  we  are  made  new  creatures,  capable  of  a new 
state,  enabled  to  do  new  and  greater  actions,  in  order 
to  higher  ends;  we  have  new  affections,  new  under- 
standings, new  wills : all  things  are  become  new. 

This  great  mystery  I should  not  utter  but  upon  the 
greatest  authority  in  the  world,  and  from  an  infallible 
doctor  ; I mean  St.  Paul,  who  says,  “ And  the  very  God 
of  peace  sanctify  you  w'holly ; and  I pray  God  that 
your  whole  Spirit,  and  soul  and  body,  be  preserved 
blameless  unto  the  coming  of  our  Lord  Jesus  Christ.” 
We  are  not  sanctified  wholly,  nor  preserved  in  safety, 
unless,  besides  our  souls  and  bodies,  our  Spirit  also  be 
kept  blameless.  By  this  God’s  sheep,  at  the  Day  of 
Judgment,  shall  be  discerned  from  goats.  If  their 
Spirits  be  presented  to  God  pure  and  unblamable, — 
this  talent  which  God  hath  given  to  all  Christians  to 
improve  in  the  banks  of  grace  and  religion, — if  they 
bring  this  to  God  increased  and  grown  up  to  the  ful- 
ness of  the  measure  of  Christ  (for  it  is  Christ’s  Spirit), 
then  we  shall  be  acknowledged  for  sons,  and  our  adop- 
tion shall  pass  into  an  eternal  inheritance  in  the  portion 
of  our  Elder  Brother. 

I need  not  to  apply  this  discourse.  The  very  mys- 
tery itself  is  in  the  whole  world  the  greatest  engage- 
ment of  our  duty  that  is  imaginable,  by  the  way  of  in- 
strument, and  by  the  way  of  thankfulness. 

Every  man,  said  Tertullian,  hath  within  him  the 
Spirit  of  God,  or  the  spirit  of  the  devil;  and  every  ha- 
bitual sin  doth  not  only  put  us  into  the  power  of  the 
devil,  but  turns  us  into  his  very  nature : just  as  the 


140 


READINGS  FOR  A MONTH. 


Holy  Ghost  transforms  us  into  the  Image  of  God. 
Here,  therefore,  I have  a greater  argument  to  persuade 
you  to  holy  living,  than  Moses  had  to  the  sons  of  Israel. 
‘‘  Behold,  I have  set  before  you  life  and  death,  blessing 
and  cursing ; ” so  said  Moses ; but  I add,  that  I have 
upon  the  stock  of  this  Scripture,  set  before  you,  the 
Good  Spirit  and  the  bad,  God  and  the  devil ; choose 
unto  whose  nature  you  will  be  likened,  and  into  whose 
inheritance  you  will  be  adopted,  and  into  whose  posses- 
sion you  will  enter.  If  you  commit  sin,  ‘‘  you  are  of 
your  father  the  devil.”  Ye  are  begot  of  his  principles, 
and  follow  his  pattern,  and  shall  pass  into  his  portion, 
when  you  arc  led  captive  by  him  at  his  will ; and  re- 
member what  a sad  thing  it  is  to  go  into  the  portion 
of  evil  and  accursed  spirits,  the  sad  and  eternal  portion 
of  devils.  But  he  that  hath  the  Spirit  of  God,  doth  ac- 
knowledge God  for  his  Father  and  his  Lord;  he  de- 
spises the  world,  and  hath  no  violent  appetites  for  secu- 
lar pleasures,  and  is  dead  to  the  desires  of  this  life  ; and 
his  hopes  are  spiritual,  and  God  is  his  joy,  and  Christ 
is  his  pattern  and  support,  and  religion  is  his  employ- 
ment, and  “ godliness  ” is  his  gain  : and  this  man  under- 
stands the  things  of  God,  and  is  ready  to  die  for  Christ, 
and  fears  nothing  but  to  sin  against  God ; and  his  will 
is  filled  with  love,  and  it  springs  out  in  obedience  to 
God,  and  in  charity  to  his  brother.  Of  such  a man  we 
cannot  make  judgment  by  his  fortune,  or  by  his  ac- 
quaintance,— the  rare  excellences  that  make  him  happy 
do  not  yet  make  him  illustrious, — unless  he  will  reckon 
virtue  to  be  a great  fortune,  and  holiness  to  be  great 
wisdom,  and  .God  to  be  the  best  Friend,  and  Christ  the 


GOD,  THE  HOLY  GHOST. 


141 


best  Relative,  and  tlie  Spirit  the  highest  advantage,  and 
Heaven  the  greatest  reward.  But  he  that  knows  how 
to  value  tliese  things,  may  sit  down  and  reckon  the  feli- 
cities of  him  that  hath  the  Spirit  of  God. 

A man  that  hath  tasted  of  God’s  Spirit  can  instantly 
discern  the  madness  that  is  in  rage,  the  folly  and  dis- 
ease that  are  in  envy,  the  dishonour  that  is  in  breaking 
our  faith  and  telling  a lie,-  and  understands  things  truly 
as  they  are ; that  is,  that  charity  is  the  greatest  noble- 
ness in  the  world ; that  religion  hath  in  it  the  greatest 
pleasures ; that  temperance  is  the  best  security  of 
health ; that  humility  is  the  surest  way  to  honour. 
And  all  these  relishes  are  nothing  but  antepasts  of 
heaven,  where  the  quintessence  of  all  these  pleasures 
shall  be  swallowed  for  ever  ; where  the  chaste  shall 
follow  the  Lamb ; and  the  zealous  converters  of  souls,  and 
labourers  in  God’s  vineyard,  shall  worship  eternally ; 
where  St.  Peter  and  St.  Paul  do  wear  their  crowns  of 
righteousness  ; and  the  patient  persons  shall  be  rewarded 
with  joy,  and  the  meek  persons  with  Christ  and  Moses, 
and  all  with  God. 

Moreover  the  Spirit  of  God  helpeth  our  infirmities  ; 
for  “we  know  not  what  we  should  pray  for  as  we 
ought.”  He  hath  from  all  sad  accidents  drawn  the  veil 
of  error  and  the  cloud  of  intolerableness,  and  taught  us 
that  our  happiness  cannot  consist  in  freedom  or  deliver- 
ance from  persecutions,  but  in  patience,  resignation,  and 
noble  sufierance ; and  that  we  are  not  then  so  blessed 
when  God  hath  turned  our  scourges  into  ease  and  deli- 
cacy, as  when  we  convert  our  very  scorpions  into  the 
exercise  of  virtues ; so  that  now,  the  Spirit  having  com- 


142 


READINGS  FOR  A MONTH. 


forted  our  weaknesses  and  afflictions,  our  sorrows  and  im- 
patience, by  this  proposition,  that  “ All  things  work  to- 
gether for  the  good  of  them  that  fear  God,”  He  hath  taught 
us  to  pray  for  grace,  for  patience  under  the  Cross,  for 
charity  to  our  persecutors,  for  rejoicing  in  tribulation, 
for  perseverance  and  boldness  in  the  faith,  and  for  what- 
soever will  bring  us  safely  to  heaven. 

The  Spirit  of  God  hath  also  made  our  services  to  be 
spiritual,  the  consequence  of  a spiritual  sacrifice,  and  of 
a holy  union  with  God;  and  then  it  is  that  He  maketh 
intercession  for  us.  We  speak  His  sense,  we  live  His 
life,  we  breathe  His  accents,  we  desire  in  order  to  His 
purposes,  and  our  persons  are  gracious  by  His  Holiness, 
and  are  accepted  by  His  intercession.  The  Spirit  more- 
over gives  us  great  relish  and  appetite  to  our  prayers  ; 
and  this  St.  Paul  calls  “ serving  of  God  in  His  Spirit,”  that 
is,  with  a willing  mind;  not  as  Jonas  did  his  errand, 
but  as  Christ  did  die  for  us  : He  was  straitened  till 
He  had  accomplished  it : and  he  that  delighteth  in 
his  prayers,  not  by  pleasure  only,  but  whose  choice 
dwells  in  his  prayers,  and  whose  conversation  is  with 
God  in  holy  living,  and  praying  accordingly,  that  man 
hath  the  Spirit  of  Christ,  and  therefore  belongs  to 
Christ. 

Lastly,  the  Spirit  of  God  is  given  to  all  who  belong 
to  Christ,  as  an  antidote  against  sorrows,  against  im- 
patience, against  the  evil  accidents  of  the  world,  and 
against  the  opj^ression  and  sinking  of  our  spirits  under 
the  cross. 

Till  the  Spirit  of  God  fills  us  with  all  joy  and  peace 
in  believing,  we  have  little  faith,  and  as  little  patience ; 


GOD,  THE  HOLY  GHOST. 


143 


we  fall  at  every  stumbliDg-block,  and  sink  under  every 
temptation ; and  our  hearts  fail  us,  and  we  die  for  fear 
of  death,  and  lose  our  souls  to  preserve  our  estates  or 
our  persons.  But  the  man  that  is  in  a great  joy  cares 
not  for  any  trouble  that  is  less  than  his  joy ; and  the 
hope  of  life  eternal  can  never  fail  us,  and  the  joy  of 
that  is  great  enough  to  make  us  suffer  anything  or  do 
anything. 

To  death,  to  bands,  to  poverty,  to  banishment,  to 
tribunals,  any  whither  in  hope  of  life  eternal ! As  long 
as  this  anchor  holds,  we  may  suffer  a storm,  but  cannot 
suffer  shipwreck. 

And  I desire  you  by  the  way  to  observe  how  good  a 
God  we  serve,  and  how  excellent  a religion  Christ 
taught,  when  one  of  His  great  precepts  is,  that  v/e 
should  rejoice  and  be  exceeding  glad  : and  God  hath 
given  us  the  spirit  of  rejoicing,  not  a sullen  melancholy 
spirit,  not  the  spirit  of  bondage  or  of  a slave,  but  the 
Spirit  of  His  Son,  consigning  us  by  a holy  conscience 
to  “joys  unspeakable  and  full  of  glory.” 

Suggestions  for  Self-Examination. 

We  have  all  received  the  gift  of  the  Holy  Spirit  at  our 
Baptism;  the  question  now  to  be  considered  is,  whether  His 
Presence  is  day  by  day  vouclisafed  to  us  more  and  more  ; or 
whether,  by  grieving  Him,  we  are  losing  It.  This  is  not  a 
question  of  feeling  but  of  fact. 

Think,  therefore,  whethei*,  at  the  present  time,  you  are 
going  on  in  a listless,  indifferent  manner;  not,  perhaps,  doing 
anything  very  wrong,  but  not  trying  to  be  particularly 
good.  This  lukewarm  temper,  the  Bible  says,  God  especially 
hates. 

Think  whether  there  are  any  little  temptations  to  which 


144 


READINGS  FOR  A MONTH. 


you  habitually  give  way ; such  as  lying  in  bed  too  long, 
wasting  time  in  idle  reading  or  idle  conversation,  indulging 
yourself  in  eating  things  which  are  not  good  for  you,  being 
indolent,  untidy,  procrastinating,  disobedient  to  the  little 
wishes  of  your  parents.  These  thing  do  not  indeed,  we  may 
hope,  “quench  the  Spirit,”  but  they  certainly  “grieve”  Him. 

Think  whether,  when  you  ask  for  the  aid  of  the  Holy 
Spirit,  you  do  so  as  a matter  of  course,  because  you  have 
been  told  to  do  so,  or  whether  you  really  do  wish  for  help, 
and  hope  to  obtain  it. 

Inquire  as  to  your  devotions  generally,  not  whether  you 
feel  more  pleasure  in  your  prayers,  but  whether  you  are 
more  afraid  of  neglecting  them  than  you  used  to  be  ; whether 
you  are  more  earnest  in  striving  against  inattention ; whether 
you  are  more  careful  to  prepare  yourself  for  the  public  ser- 
vices of  the  Church,  and  to  keep  your  eyes  from  wandering; 
whether,  when  you  read  the  Bible,  you  make  a real  effort  to 
bear  in  mind  whose  Book  it  is.  Or  if,  as  may  possibly  be  the 
case,  you  are  not  able  to  compare  one  time  with  another,  so 
as  to  decide  whether  you  are  improving,  ask  yourself  if  you 
are  going  back  in  any  way.  This  may  be  discovered  by  re- 
membering whether  you  have  lately  yielded  often  to  any  spe- 
cial temptation. 

Do  not  think  it  necessary  to  be  making  this  inquiry  per- 
petually. It  may  perhaps  be  sufficient  to  do  so  when  you 
'are  about  to  receive  the  Holy  Communion.  At  other  times, 
if  the  thought  cross  your  mind,  whether  or  not  you  are  ad- 
vancing in  goodness,  you  will  find  an  earnest  resolution,  and 
a short,  fervent  prayer  for  help,  better  than  a perpetual  ex- 
amination into  your  motives  and  actions. 

PRAYER. 

Almighty  God,  Pitiful  and  Gracious,  (fee. 

O Eternal  Lord,  God  of  the  Spirits  of  all  flesh,  who  didst 
send  Thy  Holy  Spirit  upon  Thy  Church  in  the  day  of  Pente- 
cost, and  hast  promised  that  He  shall  abide  with  the 


GOD,  THE  HOLY  GHOST. 


145 


Cliiircli  for  ever,  let  that  Blessed  Spirit,  I beseech  Thee, 
lead  me  into  all  truth,  defend  me  from  all  sin,  enrich  me  with 
Ilis  gifts,  refresh  me  with  Ilis  comforts,  and  lead  me  in  the 
way  everlasting;  that  I,  living  by  Thy  Spirit,  and  walking 
in  Him,  may  by  Him  be  sealed  up  to  the  day  of  Redemp- 
tion, through  Jesus  Christ  our  Lord,  who  liveth  and  reign- 
eth  with  Thee,  in  the  unity  of  the  same  Spirit,  one  God, 
world  without  end.  Amen. 

Our  Father,  <fec. 


1 


THE  HOLY  CATHOLIC  CHURCH, 


“ I therefore,  the  prisoner  of  the  Lord,  beseech  you  that  ye  walk  worthy 
of  the  vocation  wherewith  ye  are  called,  with  all  lowliness  and  meekness, 
with  longsuffering,  forbearing  one  another  in  love ; endeavouring  to  keep 
the  unity  of  the  Spirit  in  the  bond  of  peace.  There  is  one  body  and  one 
Spirit,  even  as  ye  are  called  in  one  hope  of  your  calling;  one  Lord,  one 
Faith,  one  Baptism,  one  God  and  Father  of  all,  who  is  above  all,  and 
through  all,  and  in  you  all.”— Eph.  iv.  1—6. 

“ And  He  gave  some,  apostles ; and  some,  prophets.*  and  some,  evange- 
lists; and  some,  pastors  and  teachers;  for  the  perfecting  of  the  saints,  for 
the  work  of  the  ministry,  for  the  edifying  of  the  Body  of  Christ : till  we  all 
come  in  the  unity  of  the  fait  h,  and  of  the  knowledge  of  the  Son  of  God, 
unto  a perfect  man,  unto  the  measure  of  the  stature  of  the  fulness  of  Christ : 
that  we  henceforth  be  no  more  children,  tossed  to  and  fro,  and  carried 
about  with  every  wind  of  doctrine,  by  the  sleight  of  men,  and  cunning 
craftiness,  whereby  they  lie  in  wait  to  deceive;  but  speaking  the  truth 
in  love,  may  grow  up  unto  Him  in  all  things,  which  is  the  Head,  even 
Christ;  from  which  the  whole  body  fitly  joined  together,  and  compacted 
by  that  which  every  joint  supplieth,  according  to  the  effectual  working  in 
the  measure  of  every  part,  maketh  increase  of  the  body  unto  the  edifying  of 
itself  in  love.” — Eph.  iv.  11—16. 


In  the  Epistle  written  by  St.  Paul  to  Timothy, 
Bishop  of  Ephesus,  we  find  the  following  words : “ that 
thou  mayest  know  how  thou  oughtest  to  behave  thyself 
in  the  House  of  God,  which  is  the  Church  of  the  Living 
God,  the  pillar  and  ground  of  the  truth.” 

The  Church  of  God  which  is  here  spoken  of  cannot 
mean  the  mere  building,  because  that  cannot  in  any 
way  be  said,  to  be  the  pillar  and  ground  of  the  truth  ; 


THE  HOLY  CATHOLIC  CHUUCH.  147 

but  rather  it  is  what  in  the  Apostles’  Creed  is  called  the 
Holy  Catholic  Church,  the  same  of  which  our  Blessed 
Lord  spoke  when  He  said  to  St,  Peter:  “and  I say 
unto  thee,  that  thou  art  Peter,  and  upon  this  rock  I will 
build  My  Church ; and  the  gates  of  hell  shall  not  pre- 
vail against  it.” 

St.  Paul  in  like  manner  describes  it  as  built  upon 
the  foundation  of  the  Apostles  and  Prophets,  Jesus 
Christ  Himself  being  the  chief  corner  stone ; and  there- 
fore it  is  called  in  the  Nicene  Creed,  the  “one  Catholic 
and  Apostolic  Church,”  being  the  same  as  the  Apostles 
founded  and  established ; the  same  in  all  parts  of  the 
world,  with  Bishops,  Priests,  and  Deacons  to  govern 
and  direct  it;  with  Sacraments  to  give  it  life,  and  to 
support  it  in  life ; and  with  a Creed  materially  the 
same  in  every  Church,  from  the  beginning  down  to  the 
present  time,  in  all  parts  of  the  world. 

For  it  is  remarkable,  that  in  all  the  early  churches 
throughout  the  world,  which  were  founded  by  the 
Apostles  themselves,  things  were  found  to  be  very  much 
alike ; they  had  all  the  same  Creed,  the  same  Sacra- 
ments ; all  were  governed  by  Bishops,  Priests,  and 
Deacons.  There  were  many  Churches ; as  we  read  in 
the  Revelation,  of  the  Seven  Churches — the  Church  of 
Ephesus,  the  Church  of  Thyatira,  and  the  like — that  is, 
a Church  in  each  different  place  or  country ; — but  then 
these  were  all  alike ; each  had  its  Bishops,  its  Priests, 
and  its  Deacons:  so  that,  in  one  sense,  they  were  all  in 
a manner  one  ; all  had  the  same  belief,  doctrine,  and 
discipline;  all  made  up  the  One  Holy  Catholic  and 
Apostolic  Church ; all  were  like  parts  of  one  Body,  of 
which  Christ  was  the  Head. 


148 


READINGS  FOR  A MONTH. 


This  then  is  the  Church,  or  the  Catholic  Church,  or 
the  Universal  Church  ; for  it  is  all  one.  It  is  the  same 
of  which  the  Prayer  Book  speaks.  Thus  we  say, 
“ More  especially  we  pray  for  the  good  estate  of  the 
Catholic  Church,  that  it  may  be  guided  and  governed 
by  Thy  Good  Spirit ; ” and  in  the  Litany,  we  pray  God 
that  it  may  please  Him  to  rule  and  govern  His  Holy 
Church  Universal  in  the  right  way  ; and  in  the  col- 
lects of  the  day  we  often  pray  for  the  Church. 

And  surely  we  may  humbly  hope  and  trust  that  we 
belong  to  that  Holy  Catholic  Church  which  the  Apos- 
tles’ Creed  speaks  of,  for  what  had  the  early  Christians 
which  we  have  not?  The}^  had  the  Bible,  so  have  we; 
they  had  the  Apostles’  Creed,  so  have  we ; they  had 
Bishops,  Priests,  and  Deacons,  so  have  we.  We  have, 
indeed,  most  likely  the  same  prayers  that  they  had,  for 
many  of  our  prayers  can  be  proved  to  be  nearly  as  old 
as  the  Christian  religion,  in  the  Churches  which  the 
Apostles  founded. 

The  sun  is  but  one  and  the  same  for  many  hundred 
years;  and  yet  it  shines  for  each  one  of  us  as  much  as 
if  it  was  shining  for  no  one  else  in  the  world.  So  is 
the  Catholic  Church.  Do  we  receive  Holy  Baptism, 
Confirmation,  the  Supper  of  the  Lord,  as  the  first 
Christians  did  ? From  whom  have  we  received  these 
things?  From  the  Catholic  Church.  If  the  Church 
was  not  in  this  country,  we  should  have  obtained  none 
of  these. 

But  the  Church  is  not  only  Catholic,  it  is  also  Holy. 
It  is  the  Holy  Catholic  Church.  This  does  not  mean 
that  all  persons  belonging  to  it  will  be  what  they  ought 


THE  HOLY  CATHOLIC  CHURCH. 


149 


to  be  in  this  world.  But  it  is  Holy  because  the  Holy 
Spirit  dwells  within  it;  and  because,  although  its  mem- 
bers are  not  all  holy,  yet  they  have  all  been  once  made 
holy  at  Baptism,  being  made  children  of  God.  It  is, 
moreover,  holy  because  Christ  will  come  again,  and 
drive  out  of  His  Church  all  things  that  ofiend,  and 
those  that  do  iniquity,  at  the  Last  Hay,  with  the  rod  of 
eternal  destruction  : ‘‘  That  He  might  present  it  to 
Himself  a glorious  Church,  not  having  spot,  or  wrinkle, 
or  any  such  thing;  but  that  it  should  be  holy  and 
without  blemish.” 

Then  shall  the  elect  of  God  be  made  holy,  never 
again  to  fall  away,  with  no  possibility  of  sinning  any 
more.  Then  shall  they  be  united  to  God  and  Christ 
without  any  fear  of  divisions ; for  all  is  there  blessed 
harmony,  and  love,  and  peace. 

I beheld,”  says  St.  John  in  the  Revelation ; ‘‘  and 
lo,  a great  multitude,  which  no  man  could  number,  of 
all  nations,  and  kindreds,  and  people,  and  tongues, 
stood  before  the  throne,  and  before  the  Lamb,  clothed 
with  white  robes,  and  palms  in  their  hands.”  Surely 
we  cannot  hope  to  be  of  that  blessed  number  in  heaven, 
unless  we  labour  to  be  of  the  same  here  on  earth,  unless 
we  strive  to  be  of  the  Holy  Catholic  Church,  and  do 
all  we  can  to  keep  to  that  doctrine  which  Christ  and 
His  Apostles  have  appointed.  “ Pray  for  the  peace^  of 
Jerusalem;  they  shall  prosper  that  love  thee.”  ‘‘Peace 
be  within  thy  walls.”  This  must  be  the  wish  of  every 
good  man.  The  peace  of  the  Church  of  God  must  be 
the  thing  most  dear  to  his  heart ; yet  men  talk  in  these 
days  of  the  Church  as  if  it  was  a subject  in  which  they 


150 


READINGS  FOR  A MONTH. 


felt  no  great  interest  or  concern ; and  others,  alarmed  , 
at  the  manifold  diversions  which  abound,  say  : Can  I 
this  be  the  true  Church  of  God,  which  is  torn  asunder 
into  so  many  parties  and  sects,  and  broken  to  pieces  ? 

It  is,  indeed,  to  union  and  unanimity  that  God  has 
promised  His  blessing,  for  He  is  a God  of  unity ; but  I 
He  will  not  grant  this  unity  unless  men  live  holier 
lives  than  they  do.  Doubtless,  the  want  of  holiness  is  ■ 
the  reason  of  the  numberless  religious  divisions  into 
which  this  country  is  torn ; and  in  no  way  can  unity 
be  restored,  except  by  people  becoming  better, — living 
more  self-denying,  humble,  charitable  lives. 

We  profess  to  believe  in  the  Communion  of  Saints, 
to  believe  that  we  are  of  one  Spirit  and  of  one  body 
with  the  saints  of  old.  But  if  we  did  truly  and  prac- 
tically believe  this  doctrine,  how  could  we  ever  bear  to 
live  in  a manner  so  contrary  to  what  they  did  ? They 
gave  up  all  for  religion ; now,  all  orders  of  men  labour 
to  gain  and  keep  all  they  can  : they  fasted  much,  and 
laboured  much,  and  prayed  much,  and  after  all  they  did 
not  venture  to  think  that  they  had  attained  ; noAV,  men 
neither  fast,  nor  labour,  nor  pray,  and  yet  think  them- 
selves secure  of  salvation:  they  rose  at  midnight,  to 
pray  and  sing  praises  to  God ; now,  few  indeed,  it  is  to 
be  feared,  rise  early  to  pray  : they  sold  all  that  they 
had  to  give  to  God’s  Church  and  His  poor ; now,  even 
the  tithe  which  the  Jew  gave  is  thought  an  intolerable 
burden:  they,  receiving  the  word  in  an  honest  and 
good  heart,  brought  forth  fruit,  some  thirty,  some  sixty, 
some  an  hundredfold;  we  think  it  a great  matter  to 
receive  the>  Word  at  all,  though  we  bring  forth  no  fruit. 


THE  HOLY  CATHOLIC  CHURCH. 


151 


How,  then,  can  we  expect  to  be  one  with  each  other 
now,  or  to  be  united  in  the  end  with  them  ? 

Let  ns  be  assured  that  the  more  intimate  our  com- 
munion is  witli  Grod,  the  more  we  shall  be  knit  together 
in  the  fellowship  of  His  Church,  and  the  Communion 
of  Saints. 

To  use  the  words  of  a good  Bishop  of  our  Church, 
“ Let  us  go  to  the  truth  itself,  to  Christ,  and  He  will 
tell  us  an  easy  way  of  ending  all  our  quarrels.  Christ’s 
way  of  finding  out  of  truth,  is  by  doing  the  will  of  God. 
So  long  as  we  know  God  only  in  the  ways  of  man,  by 
contentious  learning,  by  arguing  and  .dispute,  we  see 
nothing  but  the  shadow  of  Him,  and  in  that  shadow 
we  meet  with  many  dark  appearances,  little  certainty 
and  much  conjecture  : but  when  we  know  Him  with 
the  eye  of  holiness,  and  the  intuition  of  gracious  expe- 
rience, then  we  shall  hear  what  we  never  heard,  and 
see  what  our  eyes  never  saw ; then  the  mysteries  of 
godliness  shall  be  opened  to  us,  and  clear  as  the  win- 
dows of  the  morning.” 

“ What  learning  is  it  to  discourse  of  the  philosophy 
of  the  Sacrament,  if  you  do  not  feel  the  virtue  of  it? 
The  man  that  can  with  eloquence  and  subtilty  discourse 
of  the  instrumental  efiicacy  of  baptismal  waters,  talks 
ignorantly  in  respect  of  him  who  hath  ‘the  answer  of 
a good  conscience’  within,  and  is  cleansed  by  the  puri- 
fications of  the  Spirit.  How  can  a wicked  man  under- 
stand the  purities  of  the  heart  ? and  how  can  an  evil 
and  unworthy  Communicant  tell  what  it  is  to  have 
received  Christ  by  faith,  to  dwell  with  Him,  to  be 
united  to  Him,  to  receive  Him  in  his  heart  ? The  good 


152 


READINGS  FOR  A MONTH. 


man  only  understands  that:  the  one  sees  the  colour; 
and  the  other  feels  the  substance;  the  one  discourses  of 
the  Sacrament,  the  other  receives  Christ.  He  that  is 
truly  refornied  himself,  he  knows  what  pleases  God, 
and  can  best  tell  by  what  instruments  He  is  reconciled. 
He  cannot  be  cozened  by  names  of  things  ; himself  is 
humble  and  obedient,  and  therefore  knows  that  it  is 
not  ti’uth  that  persuades  to  schism  and  disobedience. 
That  which  best  pleases  God,  that  which  does  good  to 
our  neighbour,  that  which  teaches  sobriety,  that  which 
combines  with  government,  that  which  speaks  honour  of 
God,  and  does  Him  honour,  that  only  is  truth.  No  man 
that  intends  to  live  holily  can  ever  suffer  any  pretence 
of  religion  to  be  made  to  teach  him  to  fight  against  his 
King.  “And  that  is  no  good  religion  whose  principles 
destroy  any  duty  of  religion.” 

“ Anything  that  is  proud,  anything  that  is  peevish 
and  scornful,  anything  that  is  uncharitable,  is  against 
that  form  of  sound  doctrine  which  the  Apostle  St.  Paul 
speaks  of.” 

“ If  the  Holy  Spirit  can  teach  us  how  vain  a thing 
it  is  to  do  foolish  things.  He  will  also  teach  us  how 
vain  a thing  it  is  to  trouble  the  world  with  foolish 
questions  in  things  indifferent,  and  to  make  religion  to 
consist  in  outsides  and  opposition  to  trifles.  It  is  but 
an  ill  sign  of  holiness  when  a man  is  busy  in  troubling 
himself  and  his  superior  in  little  scruples  and  fantastic 
opinions  about  things  not  concerning  the  life  of  religion, 
or  the  pleasure  of  God,  or  the  excellence  of  the  Spirit. 

“I  am  not  ashamed,”  he  adds  in  another  place,  “ to 
say  that  I am  weary  and  toiled  with  rowing  up  and 


THE  HOLY  CATHOLIC  CHURCH. 


153 


down  in  the  seas  of  questions  which  the  interests  of 
Christendom  have  commenced.  In  many,  I am  not 
certain  that  I am  not  deceived ; but  I am  most  certain 
tliat  by  living  in  the  religion  and  fear  of  ^God,  in  obe- 
dience to  the  King,  in  tlie  charities  and  duties  of  com- 
munion with  my  spiritual  guides,  in  justice  and  love 
with  all  the  world,  I shall  not  fail  of  that  end  which  is 
the  perfection  of  human  nature,  and  which  will  never 
be  obtained  by  disputing.  When  men  have  tried  all 
that  they  can,  it  is  supposed  they  will  return  to  the 
excellency  and  advantage  of  the  Christian  religion,  as 
it  is  taught  by  the  Church  of  England ; for  by  destroy- 
ing it,  no  end  can  be  served  but  of  sin  and  folly,  faction 
and  death  eternal.” 

Suggestions  for  Self-Examination. 

Think  whether  you  have  ever  made  it  an  especial  subject 
of  thankfulness  to  Almighty  God,  that  you  have  been  made  a 
Member  of  the  Catholic  Church ; and  whether  it  ever  enters 
^mur  mind  that  at  the  Day  of  Judgment,  when  your  privi- 
leges will  be  recalled,  this  wdll  assuredly  be  brought  forth 
against  you,  if  you  have  not  lived  worthily,  according  to 
your  great  advantages. 

Consider  whether  you  are  apt  to  murmur,  because,  in  the 
English  branch  of  the  Catholic  Church,  to  which  you  belong, 
everything  is  not  ordered  exactly  as  may  seem  to  you  best. 
The  least  yielding  to  this  fault  may  lead  you  into  most  griev- 
ous error.  As  long  as  you  have  the  Bible  and  the  Prayer 
Book,  you  have  all  that  is  needed  to  show  you  the  way  of 
salvation  ; and  other  matters  must  be  left  to  those  whose 
duty  it  is  to  decide  upon  them.  If  they  decide  wrongly,  the 
sin  is  theirs,  not  yours.  You  cannot  err  in  submitting  to 
authority,  but  you  certainly  will  err  fatally  in  giving  way 
to  a captious  criticising  spirit. 

1* 


154 


READINGS  FOR  A MONTH 


Consider  whether  you  live  strict!}^  according  to  the  rules 
of  the  Church;  whether  you  attend  the  services  devoutly 
and  constantly;  wliether  you  try  to  bear  in  mind,  and  ob- 
serve as  best  you  may,  the  Festivals  and  Fasts;  whether,  in 
your  daily  lif%  you  are  as  humble,  obedient,  and  self-deny- 
ing as  a member  of  the  English  Church  ought  to  be. 

Think  wliether  you  like  argument  and  controversy;  if 
you  do,  they  are  dangerous  for  you,  and  though  you  may  be 
perfectly  right  in  what  you  say,  you  will  be  unquestionably 
wrong  in  what  you  do. 

Consider  whether,  when  you  meet  with  persons  who 
differ  from  you,  or  hear  them  spoken  of,  your  first  wish  is  to 
find  out  all  the  points  in  which  they  are  wrong,  or  all  in 
which  they  are  right.  We  deceive  ourselves  continually 
when  arguing  upon  religious  subjects,  and,  indeed,  upon  all 
subjects;  what  we  really  wish  is  to  conquer,  not  to  agree; 
and  as  long  as  this  is  our  object,  disputes  will  be  endless. 

If  your  disposition  is  yielding,  your  temptations  will  be 
of  an  opposite  character.  Consider,  then,  whether  you  can 
firmly  do  what  you  know  to  be  right,,  thougli  you  may  not 
choose  to  argue  about  it ; but  remember  that  the  proof  of  this 
firmness  is  to  be  given  with  your  equals,  or  your  inferiors, 
not  those  set  in  authority  over  yon,  unless  tliey  command 
sometiiing  absolutely  forbidden  by  the  Word  of  God. 

PRAYER. 

Almighty  God,  Pitiful  and  Gracious,  <fec. 

O Lord  God,  who  art  always  mindful  of  Thy  Covenant 
and  promise  to  a thousand  generations,  I bless  Thee  for  Thy 
mercies  to  me  and  to  all  Christian  people,  whom  Thou  hast 
delivered  from  the  bondage  of  sins,  and  preserved  in  the  Ark 
of  Tliy  Church,  that  they  perish  not  in  the  waves  of  this 
troublesome  world.  Continue  to  us,  O Lord,  Thy  great  good- 
ness; and  be  pleased  so  to  order  the  affairs  and  accidents  of 
this  life,  that  all  things  moy  work  for  the  advancement  of 
Thy  holy  religion.  Grant  that  my  love  to  Thee  may  render 
me  obedient  to  those  whom  Thou  hast  set  in  authority  in  the 


THE  HOLY  CATHOLIC  CHURCH. 


155 


Church  ; let  me  never  despise  their  persons,  nor  refuse  their 
injunctions,  nor  choose  mine  own  work ; but  make  me,  in  all 
instances,  meek  and  forbearing  under  contradiction,  patient 
and  longsuffering  with  those  whom  I feel  to  be  in  error, 
seeking  Thy  Peace  and  the  furtherance  of  Thy  (ilory,  through 
obedience  to  Him,  who  is  the  Prince  of  all  Peace,  Jesus  Christ 
our  Lord.  Amen. 

Our  Father,  <fec. 


THE  DAY  OF'  JUDGMENT, 


“ I beheld  till  the  thrones  were  cast  down,  and  the  Ancient  of  Days  did 
sit,  Whose  garment  was  white  as  snow,  and  the  hair  of  His  head  like  the 
pure  wool ; His  throne  was  like  the  fiery  flame,  and  his  wheels  as  burning 
fire.  A fiery  stream  issued  and  came  forth  from  before  Him : thousand 
thousands  ministered  unto  Him,  and  ten  thousand  times  ten  thousand 
stood  before  Him : the  judgment  was  set,  and  the  books  were  opened.” — 
Daniel  vii.  9,  10. 

“And  I saw  a great  white  throne,  and  Him  that  sat  on  it,  from  whose 
face  the  earth  and  the  heaven  fled  away ; and  there  was  found  no  place  for 
them.  And  I saw  the  dead,  small  and  great,  stand  before  God ; and  the 
books  were  opened : and  another  book  was  opened,  which  is  the  book  of 
life;  and  the  dead  were  judged  out  of  those  things  which  were  written  in 
the  books,  according  to  their  works.  And  the  sea  gave  up  the  dead  which 
were  in  it;  and  death  and  hell  delivered  up  the  dead  which  were  in  them : 
and  they  were  judged  every  man  according  to  their  works.  And  death 
and  hell  were  cast  into  the  lake  of  fire.  This  is  the  second  death.  And 
whosoever  was  not  found  written  in  the  book  of  life  was  cast  into  the  lake 
of  fire.”— Rev.  xx.  11 — 15. 


Wherever  one  opens  Holy  Scripture,  it  is  full  of 
awful  warnings;  to  which  it  is,  of  course,  of  much  mo- 
ment to  us  to  take  heed.  They  will  not  cease  to  be 
there,  and  to  have  their  terrible  meaning,  although  we 
turn  away  from  them  ; nor  does  our  looking  at  them 
make  us  more  in  danger  of  them : on  the  contrary,  he 
alone  is  in  danger  of  them,  who  drives  the  thought 
thereof  from  him  ; he  alone  is  safe,  who  sets-  them  be- 
fore him.  For  they  are  truths, — the  words  of  Him 
Who  cannot  lie,  Who  points  them  out  that  we  may 


THE  DAY  OF  JUDGMENT. 


15? 


escape  them,  Who  will  uphold  us  through  them  if  we 
lean  on  Him,  and  Who  alone  can  uphold  or  save  us. 

One  “Day”  especially  is  spoken  of  as  an  object  of 
awe  and  terror ; the  “ Day  of  the  Lord,”  the  Day  of 
Judgment, — a day,  the  most  fearful  which  created 
being  can  meet;  more  awful*in  its  approach,  more  fear- 
ful to  think  of,  than  the  day  of  death.  We  naturally 
shrink  from  the  day  of  our  death,  from  yielding  up  our 
spirits,  from  our  bodies  being  dissolved ; but  this  is  in 
comparison  nothing.  It  is  indeed  the  end  of  our  trial, 
and  so  is  very  awful ; it  makes  all  sure  one  way  or  the 
other ; it  fixes  us  : but  men  can  approach  it  often  with- 
out terror,  even  from  very  stupidity  and  dulness.  They 
deceive  themselves;  they  have  never  thought  of  them- 
selves or  of  the  state  of  their  souls,  how  should  they  at 
once  know  all  they  have  to  fear.  They  do  not  yet  see 
God.  But  to  what  end  is  this?  There  remaineth  yet 
another  day,  more  fearful  yet  than  the  hour  of  death  ; 
the  Day  of  Judgment.  Then  they  cannot  deceive 
themselves ; the  books  will  be  opened,  and  their  names 
must  be  in  the  book  of  life  or  not ; they  must  be  taken 
or  they  must  be  left;  their  Judge  must  say  to  them 
“ Come,  ye  blessed  of  my  Father,”  or  He  must  say 
“ Depart,  ye  cursed ;”  must  set  them  on  His  right  hand 
or  His  left. 

What  use  then  will  it  be,  what  we  have  persuaded 
ourselves  in  this  life,  what,  to  have  counted  that  all  will 
be  well  with  us,  to  the  very  hour  of  death,  when,  after 
death,  there  is  yet  the  Judgment. 

But  who  are  they  whose  names  are  in  the  book  of 
life  ? According  to  what  shall  we  be  judged  ? Who 
shall  be  saved  ? 


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READINGS  FOR  A MONTH. 


“ I saw  the  dead,”  says  the  beloved  Disciple,  “small 
and  great,  stand  before  God ; and  the  books  were 
opened  ; and  another  book  was  opened,  which  is  the 
book  of  life,  and  the  dead  were  judged  out  of  those 
things  which  were  written  in  the  books,  according  to 
their  works.” 

But  what  works  ? and  what  are  meant  by  works  ? 
Everything  wherein  we  have  a choice  one  way  or  other. 
Thoughts,  words,  as  well  as  outward  actions,  are  among 
these  works. 

Our  thoughts  are  works  : “ Yea,  in  your  hearts  ye 
work  iniquities,”  says  the  Psalmist.  And  yet,  how 
much  of  our  life  is  passed  in  thoughts  ! how  they  crowd 
each  other,  throng  one  upon  another,  come  unbidden, 
leave  no  trace,  and  yet  defile!  “Out  of  the  heart,” 
says  our  Blessed  Saviour,  “come  evil  thoughts — and 
these  (as  well  as  evil  works)  defile  the  man  I ” How 
quick  they  come,  so  that  the  mind  half  or  wholly 
assents  to  them,  and  so  sins,  even  if  the  man  speedily 
recover  1 How  quickly,  for  instance  (as  each  one’s  be- 
setting sin  may  be),  will  thoughts  of  anger,  covetous- 
ness, vanity,  lust,  greediness,  malice,  hatred,  suspicion, 
ill-will,  or  worldliness,  come  into  a man’s  heart,  and  be 
lodged  there,  and  inwardly  acted  upon,  while  he,  from 
very  habit,  is  scarcely  aware  of  it.  How  often  will  one, 
even  after  he  has  broken  off  a sin,  have  a momentary 
pleasure  in  the  recollection  of  its  enjoyment,  even 
though  he  shake  it  oft’  again  1 How  will  he  even  im- 
agine the  pleasure  of  a sin  from  which  he  w(is  saved  1 
how  will  a thought  of  vanity  express  itself  in  the  coun- 
tenance or  the  gesture,  though  the  speech  give  no  utter- 


THE  DAY  OF  JUDGMENT* 


159 


auce  to  it;  liow  will  it  colour  other  actions;  how  will 
such  thoughts  do  their  work,  and  then  vanish  unper- 
ceived ; how,  even  in  the  house  of  prayer,  will  strange 
thoughts  steal  away  our  prayers  ! “ Who  can  say,  I 

have  made  my  heart  clean  ?”  And  ’if  saints  have  so 
spoken,  what  must  be  the  case  of  common  Christians  ! 
How,  for  instance,  will  worldly  thoughts  beset  a person 
during  his  whole  employment;  and  yet  these  are  idol- 
atry 1 how,  on  the  news  of  another’s  well-doing,  will 
envious  thoughts  be  the  first  to  enter  a person’s  mind ; 
and  yet  envy  is  the  especial  sin  of  the  Evil  one ! and 
“ where  envying  and  strife  is,  there,”  says  the  Apostle, 
is  confusion  and  every  evil  workP  Any  one  who  has 
by  God’s  mercy  been  awakened  to  watch  his  besetting 
sin,  will  be  scared  to  see  how  often  thoughts  connected 
with  that  sin  are  more  or  less  received  into  his  mind. 
And,  O my  God,  if  these  things  are  to  be  given  account 
of,  how  much  besides,  how  many  more  thoughts, — • 
which  we  do  not  check, — which  we  have  indulged, — 
which  we  have  sought  after,  and  which  yet  were  sin  ! 
And  yet  it  is  one  especial  part  of  the  Day  of  Judgment 
“ to  judge  the  secrets  of  men,^’  to  bring  to  light  the  hid- 
den things  of  darkness,  and  make  manifest  the  counsels 
of  the  heart. 

Then  also  words  are  “ works  ;”  they  are  among 
the  works  for  which  a man  shall  be  acquitted  or  con- 
demned. 

I say  unto  you,”  says  our  Blessed  Lord,  “ that  every 
idle  word  that  men  shall  speak,  they  shall  give  account 
thereof  in  the  Day  of  Judgment ; for  by  thy  words 
shalt  thou  be  justified,  and  by  thy  words  shait  thou  be 
condemned.” 


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READINGS  FOR  A MONTH. 


Of  many  sins,  of  many  damnable  sins,  the  tongue 
is  the  natural  and  chief  instrument ; therewith  men 
persuade  others  to  sin,  or  lessen  their  dread  of  it,  dr 
cheer  them  on  in  it ; therewith  they  blaspheme  God, 
and  take  His  Holy  Name  in  vain ; yet  such,  God  saith — 
the  more  awfully,  because  He  expresseth  not  what  the 
judgment  will  be, — He  will  not  hold  guiltless  ; there- 
with  men  lie  one  to  another,  yet  “ liars,”  God  saith, 
“ shall  have  their  portion  in  the  lake  of  fire ; ” there- 
with men  slander,  backbite,  speak  evil  of  one  another  ; 
therewith  they  cheat  and  defraud  each  other ; therewith 
how  many  works  of  the  flesh  are  wrought ; unclean- 
ness, lasciviousness,  hatred,  variance,  emulations,  wrath, 
strife,  maliciousness,  debate,  deceit,  malignity,  whisper- 
ings, despitefulness,  pride,  boastings,  undutifulness  to 
parents,  whereof  God  saith,  “ the  judgment  of  God  is, 
that  they  who  commit  such  things  are  worthy  of  death, 
that  they  who  do  such  things  shall  not  inherit  the  King- 
dom of  God.”  And  yet  not  the  very  bad  only  thus  sin 
with  the  tongue.  If  any  man  offend  not  in  word, 
says  St.  James,  “ the  same  is  a perfect  man  ; ” and  since 
we  are  so  far  from  perfect, ’what  must  bur  offences  be  ? 
and  are  not  the  sins  of  the  tongue  sins  of  the  heart  also, 
for  “ out  of  the  abundance  of  the  heart  the  mouth  speak- 
eth?” 

Again,  if  such  are  the  evil  works  of  the  tongue  and 
of  the  thoughts,  whereof  men  must  give  account, 
how  many  must  those  be  of  the  whole  body ; all  deeds 
of  violence,  of  wrath,  uncleanness,  gluttony,  drunken- 
ness, re  veilings,  thefts,  sabbath-breakings,  petty  acts 
of  dishonesty  as  men  speak,  spiteful  ness,  unmerci- 


THE  DAY  OF  JUDGMENT. 


161 


fulness,  unforgiveness : and  these  again  are  sins  of  the 
heart  also ; they  liave  been  sinned  oftentimes  in  heart 
before  they  are  sinned  in  act ; for  we  may  not  look 
upon  the  sins  of  the  heart  or  our  sinful  thoughts 
only  as  leading  to  the  open  sin ; they  are  themselves 
sins ; they  were  by  themselves  worthy  God’s  wrath  and 
damnation. 

Let  a person  trace  the  course  of  any  one  sin  ; he  will 
liave  had  much  doubt  probably  before  he  first  gave 
way  to  it ; and  even  after  he  had  begun  to  give  way, 
he  will  have  had  much  doubt  before  he  fell  into  the 
act  of  sin;  and  even  after  his  first  fall  he  will  have  had 
some  struggle  with  himself  before  he  altogether  gave 
way ; and  even  after  it  grew  into  a habit,  he  will  have 
had  visitings  of  compunction,  and  secret  calls  to  abandon 
it ; and  each  of  these  feelings  of  doubt,  or  misgiving,  or 
remorse,  or  fear,  was  the  work  of  God’s  Holy  Spirit 
within  him ; and  if  he  gave  way  (i.  e.  gave  way  to  Sa- 
tan), he  will  have  to  give  account  for  having  so  many 
several  times  done  despite  to  God’s  Holy  Spirit,  and 
grieved  Him.  And  this  is  but  one  sin.  And  how 
many  sorts  of  sin  are  joined  together  with  one  sin ! 
This  is  but  one  sin,  and  if  one  attempts  to  think  of  all, 
“ the  whole  head  becometh  sick,  and  the  whole  heart 
faint.” 

Such  are  some  of  the  kind  of  actions  by  which  men 
are  to  be  judged  ; and  what  or  how  many  of  them  are 
to  be  brought  into  judgment  ? All^  none  excepted  ; all, 
of  every  sort.  God  shall  bring  every  work  to  judgment. 
Every  evil  work  which  every  man  hath  done  will  be 
showed  openly  before  God,  and  the  Holy  Angels  and  the 


162 


READINGS  FOR  A MONTH. 


whole  world, — every  one ; things  hidden  and  things 
known  ; things  which  none  saw  save  the  sinner,  as  well 
as  things  seen  of  man  ; the  sins  of  boyhood  and  youth,  as 
well  as  the  sins  of  manhood  and  age  ; sins  which  passed 
fi*om  our  thoughts  as  soon  as  sinned,  or  which  we  scarcely 
thought  to  be  sins,  as  well  as  those  we  remember ; sins 
repented  of,  and  sins  un repented;  every  sin,  from  the 
disobedience  of  the  child  to  murder  or  hatred  of  God  ; 
every  murmur  of  discontent,  every  thought  of  vanity, 
“ every  idle  word,”  every  angry  look,  every  unclean 
thought ; everything  which  man  has  ever  thought,  or 
said,  or  done ; or  not  done,  not  said,  not  thought,  as  he 
ought ; all  his  neglect  of  or  carelessness  in  prayer,  all  his 
unthankfulness  to  God,  shall  be  brought  into  judgment. 
Think  how  much  takes  place  in  the  hours  of  any  one  day ; 
how  many  thoughts  we  have ; how  many  words  we 
speak ; how  many  acts  we  do  : think  what  there  would  be 
in  the  hours  of  many  days  many  hundreds  and  thousands 
of  days  : that  were  a very  short  life  which  had  not  thou- 
sands of  days;  and  yet  each  day  of  those  several  thousand 
days,  since  thou  first  knewest  good  and  evil,  throughout 
all  its  several  hours,  has  its  own  account  to  give  to  God. 

Again,  who  are  they  who  are  to  be  judged  for  all 
their  actions  ? All : “We  shall  a/^,”  says  the  Apostle, 
“ stand  before  the  judgment  seat  of  Christ.”  The  high- 
est saint  shall  be  there ; there  shall  St.  Paul  be,  and 
give  account  of  his  “ labours  more  abundant  ” for  the 
sake  of  Him  who  is  his  Saviour  and  His  tTudge,  and  of 
his  sharp  contention  with  Barnabas ; there  St.  Peter,  of 
his  faithful  feeding  of  His  Redeemer’s  sheep,  and  of  that 
which  he  did,  which  “ was  to  be  blamed  ” at  Antioch  ; 


THE  DAY  OF  JUDGMENT. 


163 


there  shall  all  the  Martyrs,  Confessors,  and  saints  of  old 
time  be,  shaming  ns  that  we  have  not  come  up  to  them  ; 
there  shall  we  all  one  by  one  be  giving  account  of  all 
the  talents  we  have  each  received,  all  the  help  we  have 
each  had  from  God,  all  the  good  things  which  by  His 
Strength  we  have  done,  which  He  has  wrought  in  us, 
and  wherein  we  have  (amazing  words !)  wrought  togeth- 
er with  God ; all  wherein,  loving  our  Blessed  Redeemer, 
we  have  kept  His  Commandments : but  also  all  where- 
in we  have  grieved  God’s  Holy  Spirit,  and  neglected 
His  warnings,  and  put  aside  His  help,  and  done  against 
His  commands. 

He,  who  “ numbereththe  hairs  of”  all  “ our  heads,” 
for  Him  it  is  a light  thing  to  note  all  the  actions  of  our 
lives.  With  Him  there  is  no  past  or  future,  and  He 
may  make  all  our  sins  at  once  present  to  us,  as  they 
are  to  Him.  As  an  earnest  thereof,  even  in  this  life, 
God  sometimes  brings  before  a man,  in  one  moment  of 
agony,  a large  portion  of  life ; brings  up  things  long  for- 
gotten, and  he  sees  in  a moment  a world  of  ill  done  by 
himself.  He  sees  himself  in  all  the  ill  which  he  has 
done. 

The  doctrine  thus  briefly  stated,  was  a chief  means 
by  which  holy  men  of  old  attained  their  excellence.  It 
gives  to  all  our  separate  actions  a value  beyond  what 
we  can  think.  Be  it  then  ever  before  us.  Be  our  first 
thought,  morning  by  morning,  to  think  of  the  morning 
of  Resurrection ; be  our  last,  night  by  night,  the  sleep 
of  death,  after  which  cometh  the  Judgment.  Be  we 
all  more  watchful,  what  for  the  future  shall  be  written 
in  those  books  which  shall  be  opened  on  that  day,  and 


164 


READINGS  FOR  A MONTH. 


from  which  our  sentence  shall  be  read.  Let  the  young, 
of  whom  as  yet  little  comparatively  has  there  been  writ- 
ten, especially  be  heedful  what  shall  be  there  written ; 
their  pages  are  not  yet  filled  up ; let  them  keep  them- 
selves diligently  through  God’s  holy  keeping,  that  not 
evil  but  good  may  be  written  of  them  there.  Doubtless, 
among  the  matters  which  are  more  particularly  record- 
ed in  that  fearful  Book  of  account,  are  the  vows  which 
we  make  from  time  to  time,  either  in  general  to  serve 
the  Lord,  or  to  discharge  our  duty  in  any  particular  call- 
ing or  station.  No  question  but  our  baptismal  vows 
are  there,  as  well  as  the  manner  in  which  we  have  kept 
them.  No  doubt,  that  the  same  leaves  contain  our  repe- 
tition and  renewal  of  those  our  first  vows,  whether  in 
Confirmation  or  in  the  Holy  Communion.  When  young 
persons  come  before  the  Bishop  to  receive  Chiist’s  bless- 
ing through  him,  and  are  asked,  “Do  you  here,  in  the 
presence  of  God,  and  of  this  congregation,  renew  the 
solemn  promise  and  vow  that  was  made  in  your  name 
at  your  Baptism  ? ” and  when  they  shall  answer  as  the 
Church  bids  them,  “ I do,”  no  question  but  that  this 
their  answer  is  heard  in  heaven,  is  set  down  there,  is 
registered  either  against  or  for  them,  will  be  remem- 
bered then,  will  appear  and  be  recited  on  their  trial  in 
the  Great  Day. 

The  doctrine  is  full  of  comfort,  though  full  of  awe. 
We  have  been  made  members  of  Christ;  by  His  pre- 
vailing Intercession,  we  are  retained  such.  By  that  In- 
tercession, He,  the  Sacrifice  and  Higli  Priest,  pleadeth 
His  own  Sacrifice  for  our  sins ; He  appeareth  as  our 
Advocate  with,  the  Father,  and  presenteth  also  our 


THE  DAY  OF  JUDGMENT. 


165 


broken  prayers  and  interrupted  longings,  our  dried-up 
fountains  of  tears,  our  half-penitent  penitence,  our  defect- 
ive victoi’ies,  our  scari’cd  strifes  with  sin,  cleansed  and 
purified  by  Ills  precious  Blood. 

In  Him  we  have,  though  a just,  yet  still  a merciful 
Judge,  who  hath  compassion  upon  our  weakness,  and  is 
touched  with  the  feeling  for  those  infirmities,  “ which 
He  bare  for  us  upon  the  Cross.”  Not  a single  sigh  for 
past  sins  escapes  His  ears  ;*  not  a groan  of  the  heart  but 
is  heard  by  Him ; not  a tear  falls  to  the  ground  but  He 
putteth  it  in  His  bottle ; not  a breathing  of  the  soul 
after  His  Holiness ; not  a loathing  of  our  own  unholi- 
ness ; not  an  act  of  self-abasement,  or  humbling  our- 
selves for  sin ; not  a yearning  of  the  soul  for  a purity 
which  it  hath  not,  if  it  be  but  followed  by  action  ; not 
an  act  of  mercy,  done  in  hopes  that  we  may  obtain  mer- 
cy ; not  an  act  of  self-denial  in  token  of  our  displeasure 
and  self-condemnation  at  our  offences,  but  we  shall  find 
there ; every  fragment  of  our  poor  sorrow  and  service  ; 
we  shall  find  there  gathered  and  stored  up,  and  nothing 
lost. 

He  who  gave  us  our  godly  sorrow,  will  then  ac- 
knowledge it;  He  who  gave  thee  thy  humility,  will 
then  exalt  thee ; He  who  gave  thee  the  mind  to  give  to 
His  poor  members,  whether  it  be  the  cup  of  cold  wa- 
ter, or  the  two  mites  if  they  be  all  thou  hast,  or  to 
give  abundantly  out  of  abundance.  He  will  own  them 
as  done  unto  Himself.  He  will  once  more  blot  out, 
and  for  ever,  the  handwriting  against  us,  that,  our  sins 
and  iniquities  be  remembered  no  more  ; and  our  Judge 
whom  we  have  besought  to  help  us,  and  in  Whose 


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EEADINGS  FOR  A MONTH. 


Name  we  sought  forgiveness,  will  acknowledge  us, 
and  say  to  us,  not  merely  “ Go  in  peace ; thy  sins  be 
forgiven  thee,”  but  “ Thy  sins  be  forgiven  thee ; enter 
thou  into  the  Joy  of  thy  Lord.”  Let  us  not  shrink 
then,  although,  as  we  bring  our  works  near  to  the  light 
of  that  Lay,  we  see  that  we  must  part  with  this  self 
indulgence,  or  sloth,  or  quickness  of  temper,  or  that 
cherished  way  of  acting,  which  has  wound  close  round 
us,  self-esteem,  or  love  of  the  praise  of  man,  or  even 
longing  for  human  sympathy ; nor  having  chosen  or 
wishing  to  choose  the  better  part,  think  that  it  will  be 
long  and  wearisome  to  do  without  this  or  that ; let  not 
Satan  turn  or  hold  thee  back,  by  telling  thee  thou  canst 
never  hold  on  so  long  without  this  or  that.  He  who 
brought  us  to  the  morning,  will  bring  us  to  the  even- 
ing ; He  who  bringeth  us  to  the  evening  will  bring  us 
on  to  the  morrow ; He  who  began  a good  work  in  thee 
will  perform  it  unto  the  end.  Where  should  there  be 
any  space  between  the  beginning  and  the  end  wherein 
He  should  fail  thee,  who  is  thy  First  Beginning  and 
thy  Last  End. 

Look  on  to  that  day  when  He  Whom  ye  would 
love  shall  say,  “ Well  done^  good  and  faithful  servant.” 
In  due  season  ye  shall  reap,  if  ye  faint  not.  Brief  as 
are  the  joys  of  this  world,  briefer  yet  are  its  afflictions 
and  its  weariness ; for,  bitter  in  themselves,  they  are 
sweetened  by  the  everlasting  sweetness  of  the  life  to 
come.  How  will  all  the  longest  trials  shrink  into  a 
very  nothing,  when  thy  amazed  soul  shall  enter  into 
the  brightness  of  Ilis  eternal  Light  and  Love.  “ Though 
He  tarry,  wait  for  Him,  because  He  will  come.  Ho 


THE  DAY  OF  JUDGMENT. 


1G7 


will  not  t^rry.”  “ He  who  sittetli  on  the  throne  saith, 
Behold,  thy  salvation  cometh.”  He  will  come  to  thee 
now  unseen  by  grace.  He  will  come  to  thee  veiled  in 
His  Sacraments.  He  will  come  to  thee  in  thy  secret 
chambers.  He  will  descend  upon  thee  in  thy  prayers ; 
He  will  ascend  with  thee  and  bear  thee  in  His  arms, 
that  thou  faint  not,  nor  grow  weary ; He  will  be  with 
thee  in  trouble ; in  temptation  He  will  shield  thee  ; in 
slippery  places  He  will  uphold  thee ; in  the  fever-heat 
of  thy  passions  He  will  be  dew  from  above  to  cool  thee ; 
in  the  cold  of  desolation  He  will  be  fire  to  kindle  thee ; 
in  the  aching  of  the  heart.  His  everlasting  Arm  will  be 
beneath,  whereon  to  rest  thee;  in  the  tumults  of  thy 
soul  He  shall  hush  thee  with  more  than  a mother’s 
love ; in  thy  fears  He  shall  fold  thee  in  His  Bosom  ; in 
loneliness,  He  shall  be  a still  small  Voice  within  thee; 
when  father  and  mother  forsake  thee.  He  shall  take 
thee  up;  when  thou  passest  through  the  valley  of  the 
shadow  of  death,  He  saith,  ‘H  will  be  with  thee;  around 
thee  in  life ; in  death  receive  thee.  Thou  shalt  fear  no 
evil,  for  I am  with  thee.”  When  thou  fearest.  He  shall 
lay  His  Hand  upon  thee  (as  He  did  upon  His  beloved 
disciple),  and  shall  strengthen  thee,  and  shall  uphold 
thee  by  the  Right  Hand  of  his  Righteousness,  saying, 
“ Fear  not,  I am  the  First  and  the  Last ; I am  He  that 
liveth  and  was  dead ; and  behold  I am  alive  for  ever 
more.  Amen  : and  have  the  keys  of  hell  and  of  death. 
Behold,  I come  quickly,  and  my  reward  is  with  Me,  to 
give  to  every  man  according  as  his  work  shall  be.  I 
am  Alpha  and  Omega,  the  Beginning  and  the  End,  the 
First  and  the  Last.”  Even  so  come.  Lord  Jesus. 


168 


READINGS  FOR  A MONTH. 


Suggestions  for  Self-Exmnmation^  Resolution^  dsc. 

Think  whether  the  remembrance  of  the  Judgment  Day  is 
often  present  to  your  mind,  so  as  to  make  you  careful  in  your 
actions  ; or  whether  you  allow  yourself  to  hear  or  read  of  it, 
as  too  many,  it  is  to  be  feared,  do,  Avith  awe  indeed,  but  only 
with  the  same  unreal,  unpractical  awe,  with  which  they 
listen  to  any  fearful  history  which  does  not  concern  them. 
We  all  naturally  like  excitement,  and  a Sermon  on  the  Day 
of  Judgment  will  engage  every  one’s  attention.  The  ques- 
tion for  us  to  consider  is,  whether  we  go  home  and  act 
upon  it. 

Try  to  imagine  what  your  feelings  would  be  if  you  knew 
that  the  Day  of  Judgment  would  be  the  morroAv;  and  ask 
yourself  what  evil  habits  you  would  then  wish  to  have  given 
up,  and  what  good  ones  to  have  implanted.  Resolutions  and 
efforts  concerning  them  should  be  made  instantly.  Death  is 
always  close;  it  may  summon  you  this  day.  After  death 
corneth  the  Judgment.  Consider  Avhether  you  think  of  this 
Avhen  you  hear  death  spoken  of. 

Probably,  in  thinking  of  the  Day  of  Judgment  and  of  the 
account  then  to  be  given,  you  have  been  at  times  so  over- 
powered by  its  terror  that  you  have  felt  you  could  not  bear 
to  dwell  longer  upon  it.  When  this  is  the  case,  accustom 
yourself  to  the  idea  in  a different  form.  Do  not  think  so 
much  of  escaping  punishment  as  of  obtaining  the  favour  of 
God.  Do  not  distress  yourself  so  much  with  fearing  to  offend, 
as  encourage  yourself  by  thinking  hoAV  you  may  please  your 
Saviour,  so  as  then,  through  IIis  Mei’its  and  His  mercy,  to  be 
accepted  of  Him.  This  will  make  you  equally  watchful. 

Another  feeling  Avhich  you  may  have  had,  in  thinking  of 
the  Judgment,  is,  that  the  account  to  be  rendered  is  so  vast 
as  to  be  despairing;  that  because  you  cannot  avoid  sinning 
continually,  in  spite  of  your  best  endeavours,  therefore  it  is 
in  vain  to  attempt  such  incessant  care.  This  feeling,  Avhich 
is  wrong  and  dangerous,  will  be  lessened  if,  instead  of  trou- 
bling yourself  with  the  future,  you  look  only  to  the  day  pre- 


THE  DAY  OF  JUDGMENT. 


169 


sent,  and  make  your  resolutions  earnestly  for  that  time,  re- 
newing them  again  and  again.  It  is  desirable  to  have  stated 
times  for  stated  subjects  of  meditation,  for  we  cannot  carry 
them  on  all  at  once.  The  Church  seasons  help  us  much  in 
this  respect.  As  Lent  and  Easter  are  the  especial  times  for 
thinking  upon  our  Blessed  Lord’s  sufferings,  and  death,  and 
resurrection ; so  Advent  is  the  time  when  we  ought  particu- 
larly to  dwell  upon  the  Day  of  Judgment. 

PRAYER. 

Almighty  God,  Pitiful  and  Gracious,  <fec. 

O Lord  God,  the  Judge  of  all  the  world,  from  whom 
cometh  all  reward  and  all  punishment,  have  mercy  upon  me 
now,  at  the  hour  of  death,  and  in  the  Day  of  Judgment,  when 
Thou  shalt  judge  all  the  congregations  of  men  and  angels, 
according  unto  right.  Teach  me,  day  by  day,  to  watch  for 
Thy  coming,  and  prepare  for  it  by  the  strictness  of  a holy 
life  ; and  grant,  that  when  Thou  shalt  pour  forth  the  cup  of 
vengeance  upon  the  ungodly,  I may  not  drink  or  taste  of  the 
dregs  of  it,  but  may  sit  down  at  Thy  table  in  the  Supper  of 
the  Lamb,  and  be  satisfied  with  the  blessings  of  Eternity, 
through  Jesus  Christ  our  Lord.  Amen. 

Our  Father,  <fec. 


8 


Thirdly,  that  I should  keep  God’s  holy  will  and  com- 
mandments, and  walk  in  the  same  all  the  days  of  my 
life. 


KEEPING  GOD’S  COMMANDMENTS, 


“And  the  Lord  said  unto  Moses,  Come  up  to  Me  into  the  Mount,  and 
be  there ; and  I will  give  thee  tables  of  stone,  and  a law,  and  command- 
ments which  I have  written ; that  thou  mayest  teach  them.” — Exodus 
xxiv.  12. 

“ Beware  that  thou  forget  not  the  Lord  thy  God,  in  not  keeping  His 
commandments,  and  His  judgments,  and  statutes,  which  I command  the© 
this  day.” — Deut.  viii.  11. 

“ Behold,  to  obey  is  better  than  sacrifice,  and  to  hearken  than  the  blood 
of  rams.” — 1 Samuel  xv.  22. 

“ For  this  commandment  which  I command  thee  this  day,  it  is  not  hid- 
den from  thee,  neither  is  it  far  oflF.  It  is  not  in  heaven,  that  thou  shouldst 
say.  Who  shall  go  up  to  heaven  for  us,  and  bring  it  unto  us,  that  we  may 
hear  it  and  do  it?  But  the  word  is  very  nigh  unto  thee,  in  thy  mouth,  and 
in  thy  heart,  that  thou  mayest  do  it.  See,  I have  set  before  thee  this  day 
life  and  good,  and  death  and  evil.’  — Deut.  xxx.  11 — 15. 

“ Therefore  choose  life,  that  both  thou  and  thy  seed  may  live.” — ^Deut. 
xxx.  19. 

“Whosoever,  therefore,  shall  break  one  of  these  least  commandments, 
and  shall  teach  men  so,  he  shall  be  called  the  least  in  the  kingdom  of  hea- 
ven ; but  whosoever  shall  do  and  teach  them,  the  same  shall  be  called  great 
in  the  kingdom  of  heaven.” — St.  Matt.  v.  19. 

“ He  that  hath  my  commandments,  and  keepeth  them,  he  it  is  that 
loveth  me;  and  he  thatloveth  me  shall  be  loved  of  my  Father,  and  I will 
love  him,  and  will  manifest  myself  unto  him.” — St.  John  xiv.  21. 

“ For  whosoever  shall  do  the  will  of  God,-  the  same  is  my  brother,  and 
my  sister,  and  mother.” — St.  Mark  iii.  35. 

“ Let  us  hear  the  conclusion  of  the  whole  matter : Fear  God,  and  keep 
His  commandments ; for  this  is  the  whole  duty  of  man.  For  God  shall 
bring  every  work  into  judgment,  with  every  secret  thing,  whether  it  be 
good,  or  whether  it  be  evil.”— Eccles.  xii.  13, 14. 


172 


READINGS  FOR  A MONTH. 


“Blessed  are  they  that  do  His  commandments,  that  they  may  have 
right  to  the  tree  of  life,  and  may  enter  in  through  the  gates  of  the  city.” — 
Rev.  xxii.  14. 

St.  Austin  summed  up  the  difference  between  Phar- 
isaical and  Evangelical  righteousness  in  two  words, 
“ timor  et  amor,”  fear  and  love.  They  served  the  God 
of  their  fathers  “ in  the  spirit  of  fear,”  and  we  worship 
the  Father  of  our  Lord  Jesus  “in  the  spirit  of  love.” 
And  as  this  slavish  principle  of  theirs  was  the  cause  of 
all  their  imperfections,  so  it  chiefly  expressed  itself  in 
these  two  particulars  : 1st,  They  would  do  all  that  they 
thought  they  lawfully  could  do ; 2dly,  They  would  do 
nothing  but  what  was  expressly  commanded. 

This  was  the  righteousness  of  the  Scribes  and  Phar- 
isees, and  their  disciples,  the  Jews;  which,  because  our 
Blessed  Saviour  reproves,  not  only  as  imperfect  then, 
but  as  criminal  now,  calling  us  on  to  a new  righteous- 
ness, the  righteousness  of  God,  it  concerns  us  to  look 
after  the  measures  of  this,  since  men  do  not  generally 
know,  or  do  not  consider,  what  it  is  to  be  a Christian  ; 
they  understand  not  what  the  Christian  law  forbiddeth 
or  commandeth. 

And  here  we  may  consider,  that  as  the  matter  is 
very  great,  so  the  necessity  of  it  is  the  greatest  in  the 
world.  It  is  not  a question  of  an  oaken  garland,  or  a 
circle  of  bays  ; it  is  not  a question  of  money  or  land, 
nor  of  the  vainer  rewards  of  popular  noises,  and  the  un- 
discerning suffrages  of  the  people ; but  it  is  the  great 
stake  of  Life  Eternal.  Unless  our  righteousness  be 
weighed  by  new  weights,  we  shall  be  found  too  light, 
when  God  comes  to  weigh  the  actions  of  all  the  world. 


KEEPING  god’s  COMMANDMENTS.  lY3 

The  righteousness  of  the  Kingdom  is  now  the  only  way 
to  enter  into  it ; for  the  sentence  is  fixed,  the  J udge  in- 
fallible, and  the  decree  irreversible. 

Now  concerning  this,  we  shall  do  very  much  amiss, 
if  we  take  our  measures  by  the  manners  and  practices 
of  the  many  who  call  themselves  Christians.  The  world 
is  too  full  of  Christians,  whose  righteousness  is  very 
little,  and  their  iniquities  very  great.  Example  here 
cannot  be  our  guide  ; let  us  therefore  at  once  go  to  the 
rule,  and  consider  what  are  the  necessary  and  unavoid- 
able measures  of  the  righteousness  evangelical,  without 
which  we  can  never  be  saved. 

First,  then,  we  should  take  notice  that  it  must  be  at 
least  so  much  as  that  of  the  Scribes  and  Pharisees ; we 
must  keep  the  letter  of  the  whole  moral  law ; the  out- 
ward work  must  be  done  ; and  it  is  not  enough  to  say, 
“ My  heart  is  right,  but  my  hand  went  aside.”  Pruden- 
tius  saith  that  St.  Peter  wept  so  bitterly,  because  he  did 
not  confess  Christ  openly,  whom  he  loved  secretly.  A 
right  heart  alone  will  not  do  it ; or  rather,  the  heart  is 
not  right,  when  the  hand  is  wrong.  If  a man  strikes 
his  neighbour  and  says.  Am  not  I in  jest  ? it  is  folly  and 
shame  to  him,”  saith  Solomon.  It  is  strange  that  this 
should  be  needful  to  be  pressed  amongst  Christians, 
whose  religion  requires  so  very  much  more.  But  so  it 
is,  upon  a pretence  that  we  must  serve  God  with  the 
mind,  some  are  such  fools  as  to  think  that  it  is  enough 
to  have  a good  meaning.  And  because  we  must  serve 
God  in  the  Spirit,  therefore  they  will  not  serve  God  with 
their  bodies ; and  because  they  are  called  upon  to  have 
the  power  and  the  life  of  godliness,  they  abominate  all 


1Y4 


READINGS  FOR  A MONTH. 


external  works  as  mere  forms ; and  because  the  true 
fast  is  to  abstain  from  sin,  therefore  they  will  not  abstain 
from  meat  and  drink,  even  when  they  are  commanded  ; 
which  is  just  as  if  a Pharisee,  being  taught  the  circum- 
cision of  the  heart,  should  refuse  to  circumcise  his  flesh  ; 
or  as  if,  because  the  soul  is  the  life  of  man,  therefore  it 
is  fitting  to  die  in  a humour  and  lay  aside  the  body. 

This,  therefore,  must  be  presupposed : we  must  take 
care  that  even  our  bodies  bear  a part  in  our  spiritual 
services.  Our  voice  and  tongue,  our  hands  and  our  feet, 
must  be  servants  of  God,  and  do  the  work  of  the  Com- 
mandments. 

But  the  heart  and  the  Spirit  of  a man  must  in  all 
be  the  principal  actor.  We  must  not  give  alms  without 
a charitable  soul,  nor  sufier  martyrdom  but  in  love  and 
obedience ; and  when  we  say  our  prayers,  we  do  but 
misspend  our  time  unless  our  mind  ascend  up  to  God 
upon  the  wings  of  desire.  Desire  is  the  life  of  prayer  ; 
and  if  you  indeed  desire  what  you  pray  for,  you  will 
also  labour  for  what  you  desire ; and  if  you  find  it  oth- 
erwise with  yourselves,  your  coming  to  church  is  but 
like  the  Pharisee  going  up  to  the  temple  to  pray.  If 
your  heart  be  not  present,  neither  will  God  ; and  then 
there  is  a sound  of  men  and  women  between  a pair  of 
dead  walls,  from  whence,  because  neither  God  nor  your 
souls  are  present,  you  must  needs  go  home  without  a 
blessing. 

The  sum  is  this : no  Christian  does  his  duty  to  God, 
but  he  that  serves  Him  with  all  his  heart : and  although 
it  becomes  us  to  fulfil  all  righteousness,  even  the  exter- 
nal also ; yet  that  which  makes  us  gracious  in  His  eyes 


KEEPING  god’s  COMMANDMENTS. 


175 


is  not  the  external ; it  is  the  love  of  the  heart,  and  the 
real  change  of  the  mind  and  obedience  of  the  spirit,  that 
is  the  first  great  measure  of  the  righteousness  evangeli- 
cal. 

Let  it  be  remembered  also,  that  we  must  understand 
all  God’s  meaning,  and  be  far  removed  from  the  dan- 
gers of  His  displeasure.  A Christian  must  hate  sin 
in  all  dimensions,  and  in  all  distances,  and  in  every  an- 
gle of  its  reception.  He  must  not  sin,  and  he  must  not 
be  willing  to  sin  if  he  durst.  He  must  abstain  also 
from  all  such  things  as  are  like  to  sins.  Of  this  nature 
there  are  many, — all  violences  of  passion,  prodigality  of 
our  time,  indecency  of  action,  doing  things  unworthy 
of  our  birth  or  profession,  a fierce  prosecution  even  of 
honourable  employments,  misconstruction  of  the  words 
and  actions  of  our  brother,  easiness  to  believe  evil  of 
others,  willingness  to  report  the  evil  which  we  hear,  par- 
ticularity in  diet,  peevishness  towards  servants,  excess  in 
ornaments  ; for  even  this  little  instance  is  directly  pro- 
hibited by  the  Christian  and  royal  law  of  charity. 
Charity,  saith  St,  Paul,  “ vaunteth  not  itself ; ” and  every 
thing  that  is  not  wisely  useful,  or  proportioned  to  the 
state  of  the  Christian,  but  ministers  only  to  vanity,  is  a 
vaunting  which  the  charity  and  the  grace  of  a Chris- 
tian does  not  well  endure.  It  is  no  wonder  if  Chris- 
tianity be  nice  and  curious  ; it  is  the  cleanness  and  the 
purification  of  the  soul,  and  Christ  intends  to  present 
His  Church  to  God,  “ without  spot  or  wrinkle,  or  any 
such  thing.”  Mark  well — “ or  any  such  thing.”  If 
there  be  any  irregularity  that  is  less  than  a wrinkle,  the 
evangelical  righteousness  does  not  allow  it. 


176 


READINGS  FOR  A MONTH. 


If  I see  a person  apt  to  quarrel,  to  take  everything 
in  an  ill-sense,  to  resent  an  error  deeply,  to  reprove  it 
bitterly,  to  remember  it  tenaciously,  to  repeat  it  fre- 
quently, to  upbraid  it  unhandsomely,  I think  I have 
great  reason  to  say,  that  this  person  does  not  do  what 
becomes  the  sweetness  of  a Christian  spirit. 

If  it  be  replied,  “ It  is  nowhere  forbidden  to  chide 
an  offending  person,  and  that  it  cannot  be  a fault  to  un- 
derstand when  a thing  is  said  or  done  amiss,”  I cannot 
return  an  answer,  but  by  saying,  that  suppose  nothing 
of  it  were  a sin,  yet  that  every  thing  of  it  is  so  like  sin, 
that  it  is  the  worse  for  it,  and  that  it  were  better  not  to 
do  so  ; at  least  I think  so,  and  so  ought  you  too,  if  you 
be  curious  of  your  eternal  interest.  A little  more  ten- 
derness here  would  do  well. 

These,  then,  are  the  measures  of  our  caution  and 
our  first  innocence ; but  there  are  greater  things  be- 
hind. 

The  righteousness  of  the  Pharisees  was  but  a frag- 
ment of  the  broken  tables  of  Moses ; “ a piece  of  the 
robe  of  righteousness ; ” the  righteousness  evangelical 
must  be  like  Christ’s  seamless  robe,  it  must  invest  the 
whole  soul.  It  must  be  an  universal  righteousness  ; not 
a little  knot  of  holy  actions  scattered  in  our  lives,  and 
drawn  into  a sum  at  the  Day  of  Judgment,  but  it  must 
be  a state  of  holiness.  “ The  perverse  or  wicked  man,” 
said  Solomon,  is  a man  of  two  ways.”  So  St.  James 
expresses  an  unbeliever,  “ a double-minded  man,”  a man 
that  will  and  will  not ; something  he  does  for  God,  and 
something  for  the  world ; he  hath  two  minds  ; and  in 
a good  fit,  in  his  well  days,  he  is  full  of  repentance  and 


KEEPING  god’s  COMMANDxMENTS. 


177 


overflows  in  piety ; but  the  paroxysm  will  return  in  the 
day  of  temptation,  and  then  he  is  gone  infallibly.  But 
know  this,  that  in  the  righteousness  evangelical,  one 
duty  cannot  be  exchanged  for  another,  and  three  virtues 
will  not  make  amends  for  one  remaining  vice.  Deceive 
not  yourselves.  It  is  all  one  on  which  hand  we  fall. 
The  moon  may  burn  us  by  night  as  well  as  the  sun  by 
day  ; and  a man  may  be  made  blind  by  the  light  of 
the  sun  as  well  as  by  the  darkness  of  the  evening ; and 
any  one  great  mischief  is  enough  to  destroy  one  man. 
Some  persons  are  very  meek  and  gentle  naturally,  and 
in  order  that  they  may  serve  God,  they  pursue  the  vir- 
tue of  their  nature ; that  is,  they  tie  a stone  at  the  bot- 
tom of  the  well,  and  that  is  more  than  needs : the 
stone  will  stay  there  without  that  trouble  : and,  there- 
fore, our  care  and  caution  should  be  more  carefully  em- 
ployed in  mortification  of  our  natures,  and  acquist  of 
such  virtues  to  which  we  are  more  refractory  ; and  then 
cherish  the  other  too  even  as  much  as  we  please.  Others 
are  greatly  bountiful  to  the  poor,  and  love  all  mankind, 
and  hurt  nobody  but  themselves : but  it  is  a thousand 
pities  to  see  such  loving,  good-natured  persons  to  perish 
infinitely  by  one  crime,  and  to  see  such  excellent  good 
things  thrown  away  to  please  an  uncontrolled  and 
stubborn  lust.  But  so  do  some  escape  out  of  a pit,  and 
are  taken  in  a trap  at  their  going  forth,  and  stepping 
aside  to  avoid  the  hoar  frost,  fall  into  a valley  of  snow. 
The  righteousness  evangelical  is  another  kind  of  thing  : 
it  is  a holy  conversation,  a godlike  life,  an  universal 
obedience,  a keeping  back  nothing  from  God,  a sancti- 
fication of  the  whole  man,  and  keeps  not  the  body  only 
8* 


178 


READINGS  FOR  A MONTH. 


but  tbe  soul  and  the  Spirit,  unblamable  to  the  coming 
of  the  Lord  Jesus. 

Lastly,  the  Pharisaical  righteousness  was  the  pro- 
duct of  fear,  and  therefore  what  they  must  needs  do, 
that  they  would  do,  but  no  more : but  the  righteousness 
evangelical  is  produced  by  love,  it  is  managed  by  choice, 
and  cherished  by  delight  and  fair  experiences.  Chris- 
tians are  a willing  people — “trees  of  the  Lord,”  as 
they  are  mystically  represented  in  Scripture ; they  are 
of  God’s  planting,  and  have  a vital  principle  within, 
and  grow  without  constraint. 

It  was  said  by  one  of  Christians ; “ They  obey  the 
laws,  and  by  the  goodness  of  their  lives  exceed  the 
laws ; ” and  certain  it  is,  no  man  hath  the  righteousness 
evangelical  if  he  resolves  always  to  take  all  his  liberty 
in  everything  that  is  merely  lawful ; or  if  he  propose  to 
do  no  more  than  he  needs  must,  that  is,  no  more  than 
he  is  just  commanded. 

For  he  that  resolves  to  use  all  his  liberty  cannot  be 
innocent,  so  long  as  there  are  in  the  world  so  many 
bold  temptations  and  presumptuous  actions ; so  many 
scandals  and  so  much  ignorance  in  the  things  of  God  ; 
so  many  things  that  are  suspicious,  and  so  many  things 
that  are  of  evil  report ; so  many  ill-customs  and  dis- 
guises in  the  world,  with  which,  if  we  resolve  to  com- 
ply in  all  that  is  supposed  lawful,  a man  may  be  in  the 
regions  of  death,  before  he  perceive  his  head  to  ache ; 
and  instead  of  a staff  in  his  hand  may  have  a splinter 
in  his  elbow.  Besides  all  this,  he  that  thus  stands  on 
his  terms  with  God,  and  so  carefully  husbands  his  duty, 
and  thinks  to  rnake  so  good  a market  of  obedience  that 


KEEPING  god’s  COMMANDMENTS. 


179 


be  will  quit  nothing  which  he  thinks  he  may  lawfully 
keep,  shall  never  be  exemplar  in  his  life  and  shall  never 
grow  in  grace,  and  therefore  shall  never  enter  into 
glory. 

I remember,  that  Salvian  speaking  of  old  men  sum- 
ming up  their  repentance,  and  making  amends  for  the 
sins  of  their  whole  life,  exhorts  them  to  alms  and  works 
of  piety.  But  inquiring  how  much  they  should  do  to- 
wards the  redeeming  of  their  souls,  he  answers  with  a 
little  sarcasm,  but  plainly  enough  to  give  a wise  man 
an  answer.  “ A man,”  says  he,  “ is  not  bound  to  give 
away  all  his  goods,  unless,  peradventure,  he  owes  all  to 
God ; but  in  that  case  I cannot  tell  what  to  say ; for 
then  the  case  is  altered.”  A man  is  not  bound  to  part 
with  all  his  estate ; that  is,  unless  his  sins  be  greater 
than  his  estate ; but  if  they  be,  then  he  may  consider 
of  it  again,  and  consider  better.  And  he  need  not  part 
with  it  all,  unless  pardon  be  more  precious  to  him  than 
his  money,  and  unless  Heaven  be  worth  it  all,  and  un- 
less he  knows  not  justly  how  much  less  will  do  it.  If 
he  does,  let  him  try  his  skill,  and  pay  just  so  much  and 
no  more  than  he  owes  to  God;  but  if  he  does  not 
know,  let  him  be  sure  to  do  enough. 

His  meaning  is  this  : — not  that  a man  is  bound  to 
give  all  he  hath,  and  leave  his  children  beggars ; he  is 
bound  from  that  by  another  obligation.  But  as,  when 
we  are  tied  to  pray  continually,  the  meaning  is,  we 
should  consecrate  all  our  time,  by  taking  good  portions 
out  of  all  our  time  for  that  duty  ; the  devoutest  persons 
being  like  the  waters  of  Siloam,  a perpetual  spring,  but 
not  a perpetual  current ; so  out  of  all  our  estate  we 


180 


READINGS  FOR  A MONTH. 


must  take  for  religion  and  repentance  suck  portions  as 
the  whole  estate  can  allow;  so  much  as  will  consecrate 
the  rest ; so  much  as  is  fit  to  bring  when  we  pray  for  a 
great  pardon,  and  deprecate  a mighty  anger,  and  turn 
aside  an  intolerable  fear. 

The  sum  of  all  is  this  : — the  righteousness  evangeli- 
cal is  the  same  with  that  which  the  ancients  called  “ to 
lead  an  apostolical  life,” — that  was  the  measure  of 
Christians,  men  that  desired  to  please  God  : — that  is, 
men  who  are  curious  of  their  very  eyes,  temperate  in 
their  tongues,  of  a mortified  body  and  an  humble  spirit, 
pure  in  their  intentions,  masters  of  their  passions; — 
men  who,  when  they  are  injured,  return  honourable 
words ; when  they  are  lessened  in  their  estates,  increase 
in  their  charity ; when  they  are  abused,  yet  they  are 
courteous,  and  give  entreaties ; when  they  are  hated, 
they  pay  love ; — men  that  are  dull  in  contentions,  and 
quick  in  loving-kindnesses,  swift  as  the  feet  of  Asahel, 
and  ready  as  the  chariots  of  Aminadab.  True  Chris- 
tians are  such  as  are  crucified  with  Christ,  and  dead 
unto  all  sin,  and  finally  place  their  whole  love  on  God, 
and,  for  His  sake,  upon  all  mankind.  The  righteous- 
ness of  the  Gospel  is  nothing  else  but  a transcript  of 
the  life  of  Christ.  Christ  is  the  image  of  God,  and 
every  Christian  is  the  image  of  Christ,  whose  example 
is  inimitable,  but  it  is  the  best ; and  Ilis  laws  are  the 
most  perfect,  but  the  most  easy  ; and  the  promises  by 
which  He  invites  our  greater  services  are  most  excel- 
lent, but  most  true  ; and  the  rewards  are  hereafter,  but 
they  shall  abide  for  ever. 

If  we  would  have  our  portion  with  Christ,  we  must 


KEEPING  god’s  COMMANDMENTS. 


181 


be  righteous  by  His  measures ; yet,  lest  their  perfection 
should  make  us  fearful  overmuch,  it  is  a sweet  word 
and  a true  one  of  St.  Bernard, — “ In  Thy  Book,  O 
Lord,  are  written  all  that  do  what  they  can,  though 
they  cannot  do  what  they  ought.” 

Suggestions  for  Self-Examination^  Resolutions^  (he. 

Consider  whether  you  are  as  careful  to  keep  your  thoughts 
in  order  as  your  actions ; whether  you  try  to  be  as  devout  at 
your  private  prayers,  and  as  self-denying  when  you  are  by 
yourself,  as  you  are  in  public. 

Think  whether  you  allow  yourself  in  actions  which  you 
know  to  be  a little  doubtful ; and  whether  you  are  contented 
that  the  doubt  should  continue,  without  at  once  making  an 
effort  to  decide  if  it  be  or  be  not  lawful  so  to  act. 

Think  whether  you  are  religious  by  fits  and  starts.  This 
does  not  mean  that  your  conduct  and  feelings  will  not  vary 
from  day  to  day ; but  that  it  is  a bad  sign  to  be  very  earnest 
for  a short  time,  and  then  suddenly  to  grow  weary,  and  be- 
come lukewarm,  and  give  up  good  resolutions. 

Think  whether  you  do  well  in  those  things  only  which 
are  easy  to  you.  You  may  be,  for  instance,  good-tempered, 
when  nothing  happens  to  vex  you ; energetic,  when  you  are 
quite  well,  and  not  tired;  persevering,  when  you  like  what 
you  have  to  do : these  things  are  quite  right,  but  they  are  no 
proof  that  you  are  trying  to  please  God.  Take  the  duty 
which  you  most  dislike,  and  inquire  how  that  is  performed. 

Think  how  you  act  when  a duty  presents  itself  to  your 
mind ; whether  you  at  once  resolve  to  look  at  it  and  do  it,  or 
whether  you  put  it  aside  for  the  moment,  and  ease  your  con- 
science by  procrastination. 

Think  whether  you  are  always  trying  to  escape  your  du- 
ties, or  whether  you  are  anxious  to  understand  and  practise 
them  to  their  utmost  extent.  Your  goodness  and  happiness 
in  life  will  depend — it  is  difiicult  to  say  how  much — upon 


182 


HEADINGS  FOR  A MONTH, 


this  point.  Disagreeable  duties  are  like  stinging-nettles.  If 
we  touch  them  slightly,  they  will  give  us  pain.  If  we  grasp 
them  boldly,  we  shall  be  unhurt. 


PRAYER. 

Almighty  God,  Pitiful  and  Gracious,  &c. 

O Lord  our  God,  Who  art  infinite  in  wisdom,  and  present 
in  all  places,  filling  Heaven,  and  earth,  and  hell  with  the  ef- 
fects of  Thy  mighty  Power,  let  Thy  hand,  I beseech  Thee, 
lead  me,  and  Thy  Right  Hand  hold  me  in  all  my  ways,  al- 
ways considering  that  Thou  art  present,  understanding  my 
thoughts  and  words,  even  long  before  they  are,  and  seeing 
my  most  secret  ways  as  clearly  as  in  the  light  of  the  Sun. 
Print  Thy  fear  mightily  upon  my  soul,  that  I may  be  as  fear- 
ful of  committing  sins  in  secret  as  in  the  eyes  of  all  the  world : 
and  grant  that,  hating  all  iniquity,  and  loving  Thy  counsels 
as  my  dearest  treasure  and  guide,  I may,  by  the  paths  of  a 
holy  life,  be  conducted  into  the  way  everlasting ; through 
Jesus  Christ  our  Lord.  Amen, 

Our  Father,  &e. 

The  question  as  to  the  extent  and  nature  of  our  duties  is 
not  easily  determined.  One  general  rule  must  be  given,  to 
serve  God  with  all  our  heart ; without  this  there  is  no  hap- 
piness and  no  safety.  But  in  the  case  of  persons  possessing 
very  tender  consciences,  the  wish  to  do  all  they  think  they 
ought  to  do  sometimes  leads  to  scruples,  and  destroys  vigour 
of  mind.  Such  persons  are  unable  to  carry  on  a rational 
self-discipline,  or  to  form  a correct  judgment,  and  in  conse- 
quence, their  usefulness  is  destroyed,  though  their  purity  and 
goodness  may  remain. 

A few  hints  upon  the  subject,  sonae  of  them  taken  from 
the  suggestions  given  by  Bishop  Taylor  for  the  direction  of 
the  conscience,  may  therefore  be  useful. 

In  the  case  of  a perplexed  conscience,  when  men  think 


KEEPING  god’s  COMMANDMENTS. 


183 


that  whichever  part  they  choose  they  sin, — the  choice  is  to 
be  determined  according  to  that  which  we  believe  is  the  less 
sin.  It  should  therefore  be  considered — 

IVliich  is  most  agreeable  to  the  letter  of  Scripture. 

Which  is  most  for  the  glory  of  God. 

Which  will  give  the  least  offence. 

If  it  be  a question  of  deference  to  authority,  we  may 
remember  that, 

God  is  to  be  preferred  before  Man. 

Superiors  or  those  in  just*  authority,  before  private  per- 
sons. 

Our  own  superior  before  strangers. 

We  are  not  obliged  to  do  all  things  which  we  fancy  may 
be  right,  but  we  are  bound  to  abstain  from  all  which  we  sus- 
pect may  be  wrong. 

Yet,  if  we  have  a just  reason  for  an  action,  we  need  not  bo 
deterred  by  a scruple. 

It  is  said  that  St.  Bernard  was  tempted  to  give  up  preach- 
ing, because  it  brought  vainglorious  thoughts  to  his  mind. 
But  he  replied  to  the  suggestion  of  the  devil,  I neither  be- 
gan for  thee,  nor  for  thee  will  I leave  off.”  Plain  duties  are 
not  to  be  abandoned,  because,  through  our  weakness,  sin 
may  mingle  with  them. 

In  matters  of  self-discipline  or  practices  of  devotion,  it  is 
not  desirable  to  form  resolutions  directly  an  idea  presents  it- 
self to  the  mind.  If,  for  instance,  while  in  the  act  of  prayer, 
it  seem  good  to  use  any  particular  form,  or  to  pray  for  any 
particular  person,  or  any  special  grace,  it  is  not  well  to  re- 
solve at  once  that  the  same  practice  shall  be  continued  as  a 
habit.  The  impulse  should  be  followed  at  the  moment,  but 
the  resolution  may  be  more  safely  left  for  after  consideration. 

Any  duty  which  presents  itself  ought,  after  calm  consid- 
eration, to  be  entirely  accepted  or  entirely  dismissed.  Per- 
sons are  often  in  the  habit  of  saying,  “I  know  I ought  to  do 
such  or  such  a thing,  but  really  I have  not  time.”  This  is  a 
foolish  mode  of  speaking,  and  not  good  for  the  conscience. 
If  there  is  actually  not  time  to  do  the  thing,  it  is  untrue  to 


184 


READINGS  FOR  A MONTH. 


say  it  ought  to  be  done.  God  does  not  require  of  us  that 
which  is  impossible.  In  too  many  of  these  cases  there  is  un- 
consciously an  attempt  to  salve  the  conscience  by  the  acknow- 
ledgment of  a duty  which  we  do  not  choose  to  exert  our- 
selves to  perform.  Whenever,  therefore,  the  idea  of  a new 
duty  occurs,  it  is  desirable  to  go  carefully  in  thought  through 
the  day  as  it  is,  and  see  how  and  when  this  fresh  claim  may 
be  attended  to.  If  you  really  have  not  time,  put  it  aside, 
and  do  not  vex  yourself  about  it.  For  our  happiness  in  com- 
munion with  God  it  is  most  important  to  have  a conscience 
“void  of  offence,”  and  all  these  floating  duties  are  clouds 
which  come  between  us  and  Him,  Whose  Love  is  our  re- 
ward. 

Persons  who  are  apt  to  be  scrupulous  should  be  very  care- 
ful to  fear  great  things  greatly,  as  well  as  little  things.  It 
sometimes  happens  that  serious  duties  are  neglected,  whilst 
the  conscience  is  distressed  at  the  movement  of  a straw.  If 
you  are  aware  that  this  is  the  case,  it  is  better  to  throw  aside 
the  scruple  at  once,  and  bend  all  your  energies  to  the  perfor- 
mance of  your  plain  duties.  When  you  feel  yourself  to  be 
heartily  in  earnest,  you  will  find  yourself  more  in  a condition 
to  form  a right  estimate  of  the  value  of  the  scruple.  It  may 
be  remembered,  also,  that  since  scruples  often  do  injury  to  our 
health,  and  make  religion  a burden,  it  cannot  be  a sin  to 
stop  all  this  evil,  and  directly  to  throw  away  the  scruple, 
and  proceed  to  some  good  action. 

Scrupulous  persons  should  never  make  vows  or  resolu- 
tions for  any  length  of  time.  Whatever  good  things  they 
intend,  should  be  done  when  they  can,  when  it  is  convenient. 
They  should  strive  not  to  be  singular,  to  do  what  other 
prudent  and  good  people,  their  friends  and  neighbours,  do. 

A scruple  often  so  possesses  the  mind,  as  almost  to  des- 
troy the  reasoning  powers ; in  this  case  it  is  a help  to  resolve 
to  put  the  matter  entirely  aside  for  some  stated  time,  a month 
or  more,  to  give  the  mind  rest. 

It  is  important,  also,  in  the  matter  of  self-government, 
have  a clear  idea  of  comparative  duties.  For  instance,  pc 


KEEPING  god’s  COMMANDMENTS.  185 

sons  frequently  confound  moral  and  ecclesiastical  laws,  and, 
in  trying  to  keep  the  latter,  they  break  the  former. 

The  moral  law  is  contained  in  the  Ten  Commandments, 
and  is  the  same  always,  in  all  places.  The  ecclesiastical  law 
is  contained  in  the  Canons  of  the  Church,  which  may,  and  do 
difter  at  different  times.  All  Christians,  in  all  parts  of  the 
world,  are  equally  bound  to  abstain  from  murder,  theft,  <fec., 
but  all  are  not  equally  bound  to  observe  certain  specified 
holy  days.  The  moral  law,  therefore,  being  unalterable, 
takes  precedence  of  the  ecclesiastical  law.  We  may  in  some 
cases,  without  sin,  give  up  forms  and  ceremonies,  or  even 
practices,  which  have  been  sanctioned  by  the  Church ; but 
we  can  never,  without  sin,  disobey  our  parents,  or  set  our- 
selves up  to  judge  our  superiors. 

These  questions  are  a fruitful  source  of  conscientious 
scruple,  and,  therefore,  it  is  very  necessary  to  learn  how  to 
decide  them.  But  we  shall  do  well  to  remember  that  if  we 
ever  wish  to  judge  rightly,  or,  indeed,  to  be  able  to  direct 
ourselves,  and  form  a correct  decision  upon  any  matter,  we 
must  begin  by  being  honest-minded.  Strictness  of  life  and 
sincerity  of  heart,  are  the  first  steps  towards  the  formation 
of  a good  judgment.  Without  these  we  shall  have  no  con- 
fidence in  ourselves:  with  them  we  shall  not  be  afraid  to 
grant  ourselves  liberty,  or  even  to  decide  in  accordance  with 
our  own  inclinations,  when  those  inclinations  are  right. 

In  all  the  cases  to  which  reference  has  been  made,  the 
counsel  of  our  spiritual  guides,  and  of  wise  and  prudent 
friends,  is  of  course  a very  great  assistance ; but  such  help 
is  not  always  at  hand,  and  we  must,  therefore,  practise  our- 
selves in  self-government,  in  order  to  be  ready  for  any  emer- 
gency. 


THE  LOVE  OF  GOD 


“Thou  Shalt  love  the  Lord  thy  God  with  all  thine  heart,  and  with  all  thy 
soul,  and  with  all  thy  mind.  This  is  the  first  and  great  commandment.” — 
St.  Matt.  xxii.  37,  38. 

“We  have  known  and  believed  the  love  that  God  hath  to  us.  God  is 
Love ; and  he  that  dwelleth  in  love  dwelleth  in  God,  and  God  in  him.  Here- 
in is  our  love  made  perfect,  that  we  may  have  boldness  in  the  day  of 
judgment;  because  as  He  is  so  are  we  in  this  world.  There  is  no  fear  in 
love ; but  perfect  love  casteth  out  fear ; because  fear  hath  torment.  He 
that  feareth  is  not  made  perfect  in  love.  We  love  Him,  because  He  first 
loved  us.” — 1 St.  John,  iv.  16 — 19. 

“ Hereby  perceive  we  the  Love  of  God,  because  He  laid  down  His  life  for 
us.” — 1 St.  John.  iii.  16. 

X “ Foj;  this  cause  I bow  n^  knees  unto  the  ^a^her  of  our  Lord  Jesus 
^Cjwist.  ^T^hom  the  wholi^amily  injKeaven  and  ^rth  ig^am^,  th^ He 
would  gran^^u,  according  to  the  riches  of  His  glory,  to  be  strengthened 
with  might  by  in^s  Spirit  in  ill'S'ifHier  mlTn ; th^  Christ  may  dwell  in  your 
heartsj^^^j|;h  : ttutl7yoi>hcing  rootecTahd  grounded  in  i^'vepiiav  be*able 
to  comprehend  with  all  saints,  what  is  the  breadth,  and  length,  and  depth, 
and  height ; and  to  the  Love  of  Christ,  which  passeth  k^wkdare. 

that  ye  might  be  filled  with  all  the  fulness  of  God.” — Eph.  iii  14 — 19. 

“Who  shall  separate  us  from  the  Love  of  Christ?  Shall'^ibulation,  or 
distress,  or  persecution,  or  famine,  or  nakedness,  or  peril  or  sword  ?” — Eom. 
viii.  35. 

“ Nay,  in  all  these  things  we  are  more  than  conquerors,  through  Him 
that  loved  us.  For  I am  persuaded,  that  neither  death  nor  life,  nor  angels, 
nor  principalities,  nor  powers,  nor  things  present,  nor  things  to  come,  nor 
height,  nor  depth,  nor  any  other  creature,  shall  be  able  to  separate  us 
ft-om  the  Love  of  God,  which  is  in  Christ  Jesus  our  Lord.” — Rom.  viii. 
37—39. 

“ I will  love  Thee,  0 Lord,  my  strength  : the  Lord  is  my  strong  Rock, 
and  my  fortress,  my  Deliverer,  my  God,  my  Strength,  in  whom  I will  trust, 


THE  LOVE  OF  GOD. 


187 


my  Buckler  and  the  Horn  of  my  salvation,  and  my  high  Tower.'”— Psalm 
xviii.  1. 

“ My  soul  is  athirst  for  God,  yea,  even  for  the  Living  God ; when  shall  1 
come  to  appear  before  the  presence  of  God?” — Psalm  xlii.  2. 


There  is  probably  no  human  being  who  will  not 
readily  allow  that  the  great  wish  of  our  lives  is  to  make 
ourselves  happy.  Our  own  nature  bids  us  so  act  as  to 
satisfy  our  wants  and  indulge  every  pleasurable  feeling 
which  brings  not  pain  in  the  rear ; in  one  word,  to  make 
ourselves  as  happy  as  we  may.  And  God,  having  given 
us  this  commandment  written  on  our  hearts,  to  pursue 
our  own  chief  good,  bids  us,  in  the  Bible,  “ love  the  Lord 
our  God  with  all  our  hearts,  and  all  our  souls,  and  all  our 
minds.”  The  one  leads  us  to  the  end  ; the  other  points 
out  the  way.  And  the  love  of  God  must  be,  of  all 
our  pleasures,  the  best,  the  purest,  the  most  constant,  the 
most  independent  of  external  circumstances,  the  begin- 
ning of  our  heaven  upon  earth. 

We  do  not  require  to  be  told  what  is  meant  by  lov- 
ing God.  We  all  know,  in  some  form  or  another,  what 
this  feeling  of  affection  is  towards  our  fellow  creatures. 
It  is  to  take  pleasure  in  the  sight  of  themselves,  and  in 
the  contemplation  of  their  character  and  conduct ; to  de- 
light in  being  near  them ; to  have  them  constantly  pres- 
ent to  our  thoughts ; to  dread  the  loss  of  their  regard  ; 
to  covet  their  unlimited  attachment ; to  feel  joy  in  their 
joy,  and  sorrow  in  their  sorrow  ; and  to  be  assured  that 
in  all  their  thoughts  and  actions  they  sympathise  and 
agree  with  ourselves. 

And  that  this  state  of  mind  is  the  highest  pleasure 
we  enjoy  upon  earth,  is  evident  from  the  experience  of 


188 


READINGS  FOR  A MONTH. 


US  all.  We  stand  upon  the  verge  of  life  as  on  the  fron- 
tier of  a glorious  country.  It  lies  before  us  glittering  in 
the  freshness  of  the  morning  ; and  we  hear  the  songs  of 
all  created  things  rising  up  in  gratitude  to  heaven,  and 
we  gaze  on  it  with  aglow  of  exultation.  But  the  ear  wea- 
ries ; and  the  eye  is  pained  ; there  is  a chasm  still  to  be 
filled ; and  we  long — we  all  have  done  so — for  some  soul 
to  cling  to  with  our  love.  “ Beloved,”  said  the  Apostle, 
^ let  us  love  one  another ; for  love  is  of  God,  and  every 
one  that  loveth  is  born  of  God,  and  knoweth  God.” 
But  if  our  fellow  creatures  be  all  that  we  can  love,  we 
are  indeed  miserable.  If  we  look  for  affection  only  in  the 
world,  God  have  mercy  upon  us ! Thousands  there  are 
who  have  felt  and  acknowledged  what  has  been  said. 
Thousands  have  sought  their  highest  happiness  in  sym- 
pathy ond  love ; and  the  end  has  been  misery  and  sin. 

Wlien  we  part  with  our  dearest  treasure,  the  all  in 
which  our  life  is  wrapped  up,  let  us  beware  where  we 
lay  it.  When  our  heart  is  to  be  staked,  let  us  look  well 
at  the  die. 

Rest  it  upon  man,  without  any  thought  of  God  or 
Heaven,  and  it  were  better  for  us  to  have  a millstone 
hung  round  our  neck,  and  to  be  “ cast  into  the  depths  of 
the  sea.” 

AVe  demand  a heart  pure  and  perfect.  Can  man 
give  it  us?  We  long  for  his  fullest  affection.  Can  we 
ensure  it  ? AYe  require  an  unchanging  stability.  Is  not 
man  the  creature  of  the  moment  ? And  to  see  the  faults 
of  those  we  love  is  one  bitter  pang  ; to  watch  by  them 
in  suffering,  without  the  means  of  giving  them  relief,  is 
another ; and  to  dread  lest  they  escape  from  our  hold, 


THE  LOVE  OF  GOD, 


189 


and  link  themselves  to  some  other  being,  is  a third; 
and  to  part  from  them  even  in  this  life,  when  we  may 
still  meet  again,  is  a fourth.  But  there  is  a fifth  beyond 
them  all : it  is  to  stand  by  their  death  bed,  and  part 
for  ever : to  liave  nothing  left  us  upon  earth  to  care 
for  ; to  see  before  us  a dreary  wilderness  of  years,  with- 
out a spot  on  which  to  rest  our  eye ; to  be  left  alone  in 
the  midst  of  a noisy,  careless,  hard-hearted  crowd  ; and 
look  back  upon  the  days  of  happiness,  that  will  never  re- 
turn. 

We  read  of  such  misery  in  fiction,  and  to  some  it 
may  seem  but  fancy  or  folly.  But  it  is  very  real,  and 
very  common.  And  God  brings  it  upon  us  in  His 
mercy,  as  He  sets  signs  in  the  heavens  to  warn  us  against 
storms. 

Our  heart  was  made  for  Him,  and  not  for  man.  If 
we  give  it  to  Him  fully  and  freely,  if  we  offer  Him  the 
first  fruits  of  our  affections,  He  will  sanctify  the  whole 
harvest.  He  cannot  change.  He  cannot  deceive.  He 
will  not  desert  us.  He  can  bless  us  with  all  the  stores 
of  His  bounty.  He  dies  not ; and  the  grave  is  but  the 
vestibule  to  that  home  where  He  is  waiting  to  receive 
us.  And  before  that  home  is  reached  even  here  upon 
earth,  there  are  thousands  and  thousands  of  His  children 
who  claim  and  may  receive  our  love,  when  once  we  have 
joined  in  their  woi-ship.  Love  God,  and  the  sons  of  God  ; 
and  friends,  brothers,  kinsmen,  meet  us  on  every  shore. 
We  cannot  be  alone  in  the  world  ; we  cannot  love  too 
warmly,  or  trust  too  confidingly. 

Yet  our  affections,  it  may  be  said,  are' very  little  in 
our  own  power ; there  is  scarcely  anything  more  dif- 


190 


READINGS  FOR  A MONTH. 


ficult,  than  to  trace  the  gradual  growth  of  human 
friendship  or  love ; how,  then,  shall  we  learn  to  love 
God? 

God  is  our  Father ; not  only  our  Maker  and  Preser- 
ver, but  the  Being  who  cherishes  and  watches  over  us 
with  the  same  fondness  as  a parent  guards  his  children. 
And  is  not  one  of  the  first  principles  of  mutual  affection 
the  knowledge  that  others  love  us?  God  loves  us, 
sinful  as  we  are,  miserable  as  we  are,  ungrateful  as  we 
are. 

Sin,  indeed,  hardened  and  reckless  sin.  He  hates  and 
abhors.  So  does  nan.  But  a broken  and  contrite  heart, 
the  tears  of  a repentant  sinner,  the  fii-st  dawn  of  an 
awakening  spirit,  the  burning  and  terrified  prayer  that 
we  may  never  relapse  again, — let  us  look  into  our 
hearts,  and  ask  if  we-turn  away  from  such  a sight,  and 
then  think  if  the  sins  we  have  forsaken  can  indeed  sepa- 
rate us  from  the  love  of  our  God.  Do  not  distrust  the 
solemn  and  repeated  assurances  of  Him,  who  paid  the 
penalties  of  our  sins,  that  His  Blood  has  washed  them 
out.  There  is  no  kind  or  degreee  of  guilt  which  He  will 
not  pardon,  which  He  will  not  blot  out  from. His  remem- 
brance, if  we  turn  with  hearty  contrition  and  true  faith 
to  Him. 

“ I beheld,  and  lo,  a great  multitude  which  no  man 
could  number,  of  all  nations,  and  kindreds,  and  people, 
and  tongues,  stood  before  the  Throne,  and  before  the 
Lamb,  clothed  with  white  robes,  and  palms  in  their 
hands.”  Amongst  these  there  is  room  for  us,  if,  in  our 
offences  upon  earth,  we  will  become  even  like  little  chil- 
dren. When  the  voice  of  conscience  warns  us  of  our 


THE  LOVE  OF  GOD. 


191 


guilt,  let  us  kneel  down  before  our  God  and  Saviour, 
confessing  and  asking  pardon  for  our  sins,  as  a child  falls 
down  at  the  knees  of  its  parent,  hiding  its  face  in  his  lap, 
and  speaking  only  by  tears.  There  are  earthly  parents, 
who  cannot  pardon  ; but  God  cannot  turn  away.  There 
are  earthly  parents,  who  do  not  forget ; but  our  repent- 
ance wipes  out  our  sins  before  heaven,  as  if  they  had 
never  been.  And  when  we  turn  away,  forgiven  and 
caressed,  from  man,  we  are  left  to  our  own  infirmities, 
and  shall  sin  again.  But  God  does  not  thus  abandon 
us.  He  sends  with  us  His  Comforter  and  Guide,  not 
only  to  keep  us  from  evil,  but  to  be  an  earnest  of  our 
restoration  to  His  love. 

And  in  such  seasons  of  remorse  we  may  turn  also 
to  those  parts  of  our  Saviour’s  life,  which  touch  most 
closely  on  our  own  feelings  and  sympathies.  We  may 
not  bear  to  listen  to  His  denunciations  against  sinners, 
when  we  feel  that  we  are  sinners  ourselves.  But  we 
may  see  Him  blessing  infants,  healing  the  sick,  teaching 
the  crowds  that  came  to  Him  ; wandering  about  with- 
out a home  to  rest  His  Head ; weeping  over  the  grave 
of  Lazarus ; deserted  by  all  His  friends  in  the  midst  of 
His  sufiering  ; abandoned,  in  the  place  of  a murderer, 
to  the  outcry  of  a mob ; and  dying  patiently  and  silent- 
ly on  the  cross — for  whose  sake  ? 

We  call  ourselves  Christians;  we  profess  to  believe 
that  Christ  died  to  save  us  : can  it  be  necessary  to  teach 
us  how  we  may  learn  to  love  Him  ? 

Neither  may  we  forget  that  attachment  to  our  friends 
is  formed  by  constant  association,  and  uninterrupted  hab- 
its of  thinking  on  them  in  absence,  and  living  with  them 


192 


READINGS  FOR  A MONTH. 


when  present.  We  must  act  in  like  manner  towards 
God.  He  must  be  in  our  thoughts  day  and  night.  We 
must  not  reserve  His  worship  as  fit  for  His  Temple  only, 
or  confined  to  peculiar  occasions.  It  must  wake  us  in 
the  morning,  and  close  our  eyes  at  night ; and  be  with 
us  as  our  Guardian  Angel  in  all  times,  in  all  places,  in 
all  our  pursuits.  There  is  no  bond  of  union  so  endear- 
ing as  this  entire  dependence  and  reliance  upon  a Hand 
which  is  stretched  over  our  heads  to  guard  us  when  we 
sleep,  to  warn  us  when  we  wake,  to  lead  us  in  the  midst 
of  darkness,  to  preserve  us  from  every  danger.  We 
must  pray  to  God  day  and  night  in  the  secrecy  of  our 
hearts,  if  we  would  learn  to  love  Him.  And  our  pray 
ers  should  be  peculiar  and  definite.  They  should  be 
raised  for  specified  objects,  for  our  own  private  domestic 
wants,  for  little  scarce-felt  comforts,  which  cost  us  but 
a thought,  but  which,  if  rightly  employed,  may  soon  form 
us  to  a habit  of  religion.  Do  not  despise  them,  because 
they  are  trifling.  Do  not  think  that  God  will  turn 
away,  because  life  and  death  are  not  involved  in  them. 
Nothing  is  little  to  us,  which  brings  our  hearts  to  Him, 
and  nothing  is  great  to  Him  who  holds  the  universe  in 
His  Hands.  Bring  to  God  your  natural  wants,  and  your 
innocent  desires,  as  they  rise  in  your  minds  ; tell  Him 
your  own  wishes,  give  up  to  His  decision  their  disap- 
pointment or  satisfaction  : ask  with  this  reserve, — if  it 
be  expedient  for  me.  And  when,  as  assuredly  will  oc- 
cur, day  after  day  in  your  life,  you  find  blessings  coming 
down  upon  your  head,  you  see  not  how,  dangers  escaped 
imperceptibly,  temptations  diminishing  without  eftbrt, 
— see  in  it  all  the  finger  of  God,  watching  over  your 


THE  LOVE  OF  GOD. 


193 


own  individual  interests,  and  hearing  your  specific  pe- 
titions. 

Whether,  when  our  prayers  are  heard,  we  shall  learn 
to  love  God,  we  need  scarcely  ask. 

Ao’iiin  : If  we  brino;  our  sacrifice  to  the  Altar  of 
God,  we  shall  soon  become  devoted  to  His  service. 

Let  us  look  up  in  the  night  when  all  the  stars  of 
heaven  are  rolling  above  us,  and  think  that  each  is  a 
world,  filled,  it  may  be,  with  myriads  of  immortal  spir- 
its ; that  no  mortal  eye  has  ever  counted  their  infinitude ; 
that  God  is  in  them  all,  and  His  Majesty  poured  abroad 
upon  the  universe  ; that  all  created  things  were  made 
for  Him,  and  all  the  host  of  heaven  worship  Him  day 
by  day.  And  can  man  give  glory  to  God  ? The  Bible 
tell  us  that  we  may  ; that  we  may  join  with  saints  and  an- 
gels in  glorifying  God.  And  how  is  God  to  be  glorified  ? 
By  praising  and  blessing  His  Name  ; by  spreading  the 
knowledge  of  His  Word  ; by  checking  in  others  and  our- 
selves every  word  that  may  I’ender  it  despised  ; by  exerting 
all  the  faculties  of  our  nature  in  discovering  and  executing 
His  Will.  Let  us  but  consider  ourselves  as  dedicated  pe- 
culiarly to  Him,  consecrated  from  our  youth  upward  to 
the  service  of  His  Temple,  and  we  shall  soon  imbue  our 
minds  with  that  holy  and  affectionate  zeal  for  which 
the  Voice  of  God  blessed  David,  as  the  man  after  His 
own  Heart. 

But  another  way  in  which  we  may  learn  to  love  God, 
is,  as  we  learn  to  love  our  benefactors,  by  dwelling  on 
the  favours  we  receive  from  them.  There  is  but  one 
Eye  that  sees  our  hearts,  and  knows  our  thoughts.  Per- 
haps it  is  well  that  it  should  be  so.  If  our  lips  spoke 
9 


194 


READINGS  FOR  A MONTH. 


nothing  but  our  feelings,  would  not  our  23raises  and 
thanksgivings  be  very  few?  Not  a day  passes  without 
our  formally  acknowledging  that  all  we  have  and  hope 
for  comes  to  us  from  heaven.  Do  we  really  believe  it  ? 
when  we  give  “ humble  and  hearty  thanks”  for  the  good- 
ness and  loving-kindness  of  God  “to  us  and  to  all  men,” 
are  we  not  mocking  ? Is  it  j^ossible  that  we  should  feel 
our  God  to  be  the  Giver  of  every  good  thing,  and  yet 
require  to  be  taught  the  way  to  love  Him  ? 

Alas  ! too  many  of  us  do  not  believe,  and  do  not  feel 
it.  The  blessings  of  God  are  sometimes  mixed  up  with 
what  in  our  ignorance,  we  presumptuously  call  evil.  We 
fancy  that  they  come  to  us  by  the  regular  operation  of 
Nature  ; as  if  Nature  were  aught  but  another  word  for 
the  Providence  of  God.  We  require  some  partial  and 
peculiar  marks  of  His  favour  to  warm  us  into  gratitude. 
Are  not  these  our  real  thouo^hts  when  we  kneel  down 
to  thank  God  for  His  Goodness  ? But  we  must,  indeed, 
abandon  them.  We  must  not  wait  for  overwhelming 
prosperity  to  acknowledge  as  a gift  from  God  ; but  seize 
upon  our  little  comforts,  the  2)etty  advantages,  the  trifling 
conveniences  of  life,  and  refer  them  each  and  all  to  His 
Goodness  without  Whom  not  even  a sparrow  falls  to  the 
ground.  And  we  must  look  abroad  upon  the  world  with 
very  diffei’ent  eyes  from  those  of  covetousness  and  envy. 
We  have  been  baptized  into  the  Communion  of  Christ, 
we  have  shared  His  promised  grace,  and  are  entitled  to 
the  glory  which  He  oflers.  And  that  life  which  with- 
out the  Bible  were,  indeed,  but  a tomb  for  man,  is  to  us 
full  of  cheerfulness  and  peace,  for  it  is  the  entrance  to 


THE  LOVE  OF  GOD. 


195 


heaven.  What  have  we  clone  to  merit  such  a distinc- 
tion ? God  has  called  us  from  darkness  and  death  to 
the  inheritance  of  an  angel  of  light,  and  we  feel  no  grat- 
itude whatever.  He  has,  it  may  be,  reserved  from  us 
some  mischievous  luxury,  and  we  are  full  of  discontent. 
He  has  created  us  out  of  nothing,  planned  an  universe 
for  our  sakes,  and  sent  His  Son  to  die  for  our  salvation. 
We  thank  Him  for  it  every  day  with  our  lips ; but  our 
hearts,  are  they  not  far  from  Him  ? 

When  every  night,  before  we  retire  to  sleep,  we  kneel 
down  in  our  closets,  not  only  to  petition  God  to  give  us 
what  we  think  is  for  our  good,  but  to  count  up  every 
joy  of  the  day,  and  bless  the  Hand  that  gave  it,  we 
shall  learn  to  love  our  God  as  the  Author  of  all  our  hap- 
piness. 

And  there  are  other  means  of  learning  to  love  Him 
which  we  know,  but  do  we  practise  ? Entreaties  that 
He  would  teach  us  Himself;  prayers  that  His  Spirit 
would  conform  us  to  His  own  Image ; the  removal  of 
all  our  thoughts  and  affections  from  the  dead,  miserable, 
polluted  objects  of  this  world,  that  they  may  find  but 
one  home  in  Heaven. 

God  grant  us  strength  to  employ,  and  perseverance 
to  turn  them  to  our  profit.  God  grant  .that  we  may 
love  Him,  here  upon  earth,  as  He  has  loved  us.  God 
grant  us  to  attain  to  that  Heaven  where  our  happiness 
shall  be  perfected  for  ever,  and  we  shall  dwell  with  Him 
in  the  fulness  of  His  Glory. 


196 


READINGS  FOR  A MONTH. 


Suggestions  for  Self-Examination,  Resolutions,  <&c. 

Think  whether  your  feelings  of  love  towards  God  are 
at  all  equal  to  those  which  you  have  for  your  earthly 
friends. 

If  you  are  aware  that  there  is  a very  great  difference, 
ask  yourself  whether,  honestly  and  truly,  ^^ou  wish  to  please 
God  more  than  to  enjoy  any  earthly  pleasure.  This  is  the 
first  step  towards  the  love  of  God.  If  you  cannot  answer  the 
inquiry  satisfactorily,  do  not  try  to  excite  your  feelings,  but 
pray  to  God  to  give  you  a better  spirit,  and  resolve  still  to  do 
your  best  to  please  Him. 

Think  whether,  from  love  to  your  friends,  or  a wish  to 
gratify  them,  you  are  ever  tempted  to  do  what  you  know  or 
suspect  to  be  wrong.  If  this  be  so,  the  affection  you  feel  is 
greater  than  it  ought  to  be ; but  if  not,  do  not  make  yourself 
unhappy,  or  think  that  God  wTll  not  love  you,  because  your 
feelings  towards  your  earthly  friends  are  warmer  than  they 
are  towards  Him.  Try  heartily  to  serve  Him,  think  of  Him 
in  the  manner  suggested  in  the  paper  you  have  just  read,  and 
pray  to  Him  to  give 'you  the  grace  of  Love;  and  then  rest 
in  the  hope,  that  in  His  own  good  time  He  will  vouchsafe  it 
to  you. 

Think  whether  you  are  always  longing  for  some  one  to 
love  you  better  than  any  one  else  in  the  world.  This  wish 
is  natural,  but  it  is  dangerous,  and  should  be  checked,  not  by 
reasoning,  but  by  an  endeavour  to  put  it  aside,  and  attend  more 
strictly  to  daily  duties,  with  the  wish  to  please  God.  When 
this  is  done  sineerely  and  heartily,  whether  earthly  love  be  giv- 
en or  withheld,  God  will  at  last,  w^e  may  humbly  trust,  vouch- 
safe to  us  the  enjoyment  of  the  love  which  includes  all  love, 
the  love  of  our  Redeemer.  “ Though  it  tarry,”  yet  must  we 
“ wait  for  it,  because  it  will  surely  come  ; it  will  not  tarry.” 

PRAYER. 

Almighty  God,  Pitiful  and  Gracious,  <fec. 

O Father  of  Mercies,  and  God  of  all  comfort  and  love, 


THE  LOVE  OF  GOD. 


197 


grant  to  me,  Thy  unworthy  servant,  to  love  Thee  far  above 
all  the  world,  that  1 may,  with  sincerity  of  intention  and 
l^urest  affection,  seek  Thee  alone,  arid  in  Thee  alone  take  my 
rest,  inseparably  joining  myself  unto  Thee,  Who  art  worthy 
to  be  beloved  and  adored  of  all  Thy  creatures,  with  low- 
liest reverence,  and  highest  affection,  now  and  for  evermore. 
Amen. 

Our  Father,  (fee. 


REVERENCE. 


“Who  is  like  unto  Thee,  0 Lord,  among  the  gods?  who  is  like  Thee, 
Glorious  in  Holiness,  Fearful  in  Praises,  doing  woi^lers?” — Fxodus,  xv. 
11. 

“ I know  that  Thou  canst  do  eveiything,  and  that  no  thought  can  be  with- 
holdenfrom  Thee.  I have  heard  of  Thee  by  the  hearing  of  the  ear;  but 
now  mine  eye  seeth  Thee.  Wherefore  I abhor  myself,  and  repent  in  dust 
and  ashes.” — Job,  xlii.  2,  5,  6. 

“ God  is  greatly  to  be  feared  in  the  assembly  of  the  saints,  and  to  be  had 
in  reverence  of  all  them  that  are  about  Him.” — Psalm  Ixxxix.  7. 

“ Take  heed  unto  yourselves,  lest  ye  forget  the  covenant  of  the  Lord 
your  God,  which  He  made  with  you,  and  make  you  a graven  image,  or  the 
likeness  of  anything,  which  the  Lord  thy  God  hath  forbidden  thee.  For 
the  Lord  thy  God  is  a consuming  fire,  even  a jealous  God.” — Deut.  iv.  23, 24. 

“ If  thou  wilt  not  observe  to  do  all  the  words  of  this  law  that  are  written 
in  this  book,  that  thou  mayest  fear  this  glorious  and  fearful  name;  The 
Lord  Tiiy  God  : Then  the  Lord  will  make  thy  plagues  wonderful,  and  the 
plagues  of  thy  seed,  even  great  plagues,  and  of  long  continuance,  and  sore 
sicknesses,  and  of  long  continuance.” — Deut.  xxviii.  58,  59. 

“Ye  shallkecp  my  Sabbaths,  and  reverence  my  sanctuary.  I am  the 
Lord.” — Lev.  xxvi.  2. 

“Ye  are  come  unto  Mount  Zion,  and  unto  the  city  of  the  living  God,  the 
heavenly  Jerusalem,  and  to  an  innumerable  company  of  angels,  to  the  gen- 
eral assembly  and  church  of  the  first-born  which  are  written  in  heaven,  and 
to  God  the  Judge  of  all,  and  to  the  Spirits  of  just  men  made  perfect,  and  to 
Jesus  the  Mediator  of  the  new  covenant,  and  to  the  blood  of  sprinklings 
that  speaketh  better  things  than  that  of  A.bel.  See  that  ye  refuse  not  Him 
that  speaketh.  For  if  they  escaped  not  who  refused  Him  that  spake  on  earth, 
much  more  shall  not  we  escape  if  we  turn  away  from  Him  that  speaketh 
from  heaven.” — Heb.  xii.  22 — 25. 

“ Wherefore,  we  receiving  a kingdom  which  cannot  bo  moved,  let  in? 
have  grace,  whereby  we  may  serve  God  acceptably  with  reverence  and 
godly  fear.  For  our  God  is  a consuming  fire.” — Heb.  xii.  28,  29. 

No  wise  Gliristian,  who  hath  so  iiuicli  as  sojourned 
in  this  world,  can  choose  but  feel,  and  (with  grief  of 


KEVEnENCE. 


199 


heart)  confess  this  truth,  that  we  are  ready  to  think  of 
God’s  matters  as  no  better  than  our  own;  so  that  we 
walk  with  the  Great  God  of  Heaven  as  with  our  fellow, 
•and  think  of  llis  Sacred  Ordinances,  as  either  some  com- 
mon emjDloyment,  or  hishionable  superfluity.  Out  of 
an  earnest  desire,  therefore,  to  settle  in  ourselves  right 
thoughts  and  meet  dispositions  of  heart,  towards  the 
Glorious  and  Infinite  Majesty  of  our  God  and  His  Holy 
Services,  let  us,  to  the  unspeakable  comfort  of  our  souls, 
inquire,  how  we  may  here  upon  earth  learn  to  reverence 
Him  who  is  invisible  ; for  truly  there  is  nothing  so  well 
becoming  a mind  sensible  of  infinity  as  that  awful  dis- 
position of  the  heart  towards  God,  which  we  are  fain  to 
misname  Fear. 

Surely,  it  was  wisely  said  of  him  of  old,  that  it  is 
more  easy  to  know  what  God  is  not,  than  what  He  is. 
God  will  admit  no  image  of  Himself,  no,  not  in  thought. 
All  possibly  conceivable  ideas  and  similitudes,  as  they 
are  infinitely  too  low,  so  are  they  clean  contrary  to  His 
spiritual  nature  and  His  express  charge.  Yet,  there  is 
nothing  that  we  can  see  which  doth  not  put  us  in  mind 
of  God.  What  creature  is  there,  wherein  we  do  not 
espy  some  footsteps  of  a Deity  ? Every  herb,  flower, 
leaf  in  our  garden  ; every  bird  and  fly  in  the  air ; every 
ant  and  worm  in  the  ground ; every  spider  in  our  win- 
dow,— speaks  the  Omnipotence  and  Infinite  AVisdom 
of  their  Creator.  IS  one  of  these  may  pass  us  without 
some  fruitful  monition  of  acknowledging  a Divine 
Hand  ; for  in  Him  it  is  that  they  and  we  all  “ live,  and 
move,  and  have  our  being.” 

That  Infinite  God,  therefore,  who  cannot  but  be 


200 


READINGS  FOR  A MONTH, 


every  where,  must  be  acknowledged  to  be  ever,  in  a 
glorious  manner,  present  with  us,  manifesting  His 
Presence  most  eminently  in  the  high  Heavens,  and  yet 
filling  both  Heaven  and  earth  with  the  Majesty  of  His» 
Glory.  He  comprehends  the  whole  world.  Himself 
only  being  incomprehensible.  Secluded  from  no  place, 
included  in  no  place  ; nearer  to  us  than  our  own  souls  ; 
when  we  die  we  part  from  them ; from  Him  we  cannot 
part,  with  Whom  remoteness  of  place  can  make  no  dif- 
ference, time  no  change. 

But  alas  ! we  cannot  so  much  as  look  upon  the  sun- 
beams but  we  are  dazzled  and  blinded  with  that  which 
gives  us  opportunity  of  sight ; and  how,  then,  can  we 
behold  the  infinite  resplendence  of  Him  that  made  it  ? 
The  Spirit  of  God  within  us  can  alone  enable  us  to  see 
the  Invisible.  When  now  we  look  throuirh  the  air  at 
any  object,  our  sight  passes  through  it  and  rests  not  in 
it : and  whilst  we  are  here  below,  we  cannot  but  see  the 
world  ; even  the  holiest  eye  cannot  look  oft*  it : but  it 
should  be  to  us,  as  the  vast  air  is  betwixt  us  and  the 
starry  heaven,  only  for  passage,  till  it  hath  attained 
thither  where  is  an  Infinite  Majesty,  a Glory  incompre- 
hensible and  boundless,  attended  and  adored  by  mil- 
lions of  heavenly  angels  and  glorified  spirits. 

And  to  this  Majesty  way  must  be  made  by  the  im- 
agination of  a transcendent  light  wherein  God  dwelleth^ 
as  far  above  this  outward  light  which  we  see,  as  that  is 
above  darkness  : for  though  we  may  not  in  our  thoughts 
liken  God  to  any  created  brightness  (be  it  never  so  glo- 
rious), yet  nothing  forbids  us  to  think  of  the  place  of 
His  Eternal  Habitation  as  infinitely  resplendent  above 


RifiVERENCE. 


201 


the  comparison  of  those  beams  wliich  any  creature  can 
cast  forth.  “ He  is  clothed,”  saith  the  Psalmist,  “ with 
light  as  with  a garment.”  Far  be  it,  therefore,  from  us, 
when  we  would  look  up  to  a Deity,  to  have  our  eye* 
sight  terminated  by  a sad  darksomeness,  which  hath  no 
alHnity  with  that  Divine  Majesty  who  hath  thought 
good  to  describe  itself  by  Light.  Let  our  hearts  adore 
such  an  Infinite  Spirit,  as  that  the  light  wherein  He 
dwells  is  inaccessible,  the  light  which  He  hath  and  is,  is 
inconceivable.  And  when  our  eyes  have  been  thus 
lifted  up  above  the  hills  to  the  sight  of  the  Invisible,  let 
them  instantly  be  cast  down,  and  turned  inwards,  to  see 
our  own  wretchedness,  how  weak  and  poor  we  are,  how 
frail,  how  vain  and  momentary  1 Our  being  is  vanity, 
our  substance  corruption,  our  life  is  but  a blast,  our  be- 
ginning impotent,  our  continuance  short  and  trouble- 
some, our  end  grievous.  Who  can  assure  himself  of 
one  minute  of  time,  of  one  dram  of  contentment  ? But 
woe  is  me  ! other  creatures  are  frail  too  ; none  but  man 
is  sinful.  Our  composition  lays  us  open  to  mortality  ; 
but  our  sin  exposes  us  to  the  eternal  wrath  of  God. 
The  grave  waits  for  us  as  men.  Hell  as  sinners.  What 
act  of  ours  is  free  from  this  woful  pollution  ? Who 
eats  or  drinks,  or  sleeps,  or  moves,  or  talks,  or  thinks, 
or  hears,  or  prays  without  it  ? Who  can  compare  his 
own  shameful  estate  with  the  dreadful,  incomprehensi- 
ble Majesty  of  the  Great  God  ; his  own  sinfulness  with 
that  infinite  Purity  and  Justice  ; his  own  misery  with 
the  Glory  of  that  immense  Mercy ; and  not  presently 
thereupon  find  himself  affected  with  a trembling  awful- 
ness ? 


9* 


202 


tlEADIKGS  EOU  A MONTIl. 


Beligious  adoration,  therefore,  begins  in  the  heart, 
but  it  ends  not  there.  AVhere  the  heart  stoops,  it  can- 
not be  but  the  knees  must  bend.  Our  Fear  cannot  be 
smothered  in  our  bosoms.  Every  thing  that  pertains  to 
that  Infinite  Majesty  must  carry  from  us  due  testifica- 
tions of  our  awe, — His  Name,  His  Word,  His  Services, 
His  House,  His  Messengers.  The  Jews  held  the  letters 
and  syllables  of  His  ineffable  Name  in  such  dreadful 
respect,  that  they  deemed  it  worthy  of  death  for  any 
but  sacred  lips,  and  they  but  in  set  times  and  places,  to 
express  it.  And  well  may  we  learn  this  grace  from 
them,  not  rashly,  slightly,  regardlessly,  to  take  the 
awful  Name  of  God  into  our  mouths,  but  to  hear  and 
speak  it  (when  occasion  is  given)  with  all  holiness  and 
due  veneration. 

There  are  those  that  stumble  at  their  adoration  at 
the  blessed  Name  of  Jesus,  prescilbed  and  practised  by 
our  Church,  as  unjustly  conceiving  that  we  put  a su- 
perstitious holiness  in  the  very  sound  of  the  word ; 
whereas  it  is  the  person  of  that  Blessed  Saviour,  to 
whom,  upon  this  occasion,  our  knees  are  bended  ; a 
gesture  so  far  out  of  the  just  reach  of  blame,  that  if  it 
seemed  ofood  to  the  wisdom  of  the  Church  to  allot  this 
reverent  respect  to  all  the  names  whereby  tlie  Majesty 
of  God,  in  the  whole  Sacred  Trinity,  is  signified,  it  were 
most  meet  to  be  accordingly  exhibited  unto  them. 
Certainly,  if  the  heart  be  so  thoroughly  possessed  with 
a sad  awe  of  that  Infinite  Majesty  as  it  ought,  the 
tongue  dare  not  presume,  in  a sudden  unmannerliness, 
to  blurt  out  the  dreadful  Name  of  God.  I am  ashamed 
to  think  how  far  we  are  surpassed  with  the  heathenish 


Ueverence. 


203 


piety.  The  ancient  Grecians,  when  they  would  swear 
by  their  Jupiter,  out  of  the  mere  dread  and  reverence 
of  his  name  foi’bare  to  mention  him,  whilst  the  profane 
mouths  of  many  Christians  make  no  difference  in  their 
appellation  between  their  God  and  their  servant. 

And  as  the  Name,  so  the  Word  of  our  Maker  chal- 
lengeth  an  awful  regard  from  us.  What  worlds  of  nice 
caution  have  the  masters  of  the  Synagogue  prescribed 
to  their  disciples,  for  their  demeanour  towards  the  Book 
of  the  Law  of  their  God  ! No  letter  of  it  might  be  writ 
without  a copy,  no  line  of  it  without  a rule  ; no  man  might 
touch  it  but  with  the  right  hand,  and  without  a kiss  of 
reverence  : no  man  might  sit  in  the  presence  of  it ; no 
man  might  carry  it  behind  him,  but  lay  it  next  his 
heart  in  his  travel ; no  man  might  sell  it,  though  the 
copy  were  moth-eaten,  and  himself  half  famished. 
And  is  the  Word  of  the  Everlasting  God  of  less  worth 
and  authority  now,  than  it  hath  been  ? Or  is  there 
less  cause  of  our  reverence  of  those  Divine  oracles  than 
theirs  ? Certainly,  if  they  were  superstitiously  scrupu- 
lous, it  is  not  for  us  to  be  carelessly,  slovenly,  and  neg- 
lective  of  that  Sacred  Book  out  of  which  we  shall  once 
be  judged.  Even  that  impure  Alcoran  of  the  Turks 
is  forbidden  to  be  touched  by  any  but  pure  hands;  and 
if  we  profess  to  bear  an  inward  honour  to  our  Sacred 
Volume,  why  should  we,  how  can  we,  think  it  free  for 
us  to  entertain  it  with  an  unmannerly  neglect? 

As  to  the  Name  and  Word,  so  to  the  Services  of 
God  must  the  efficacy  of  our  holy  Fear  be  diffused, 
and  these,  whether  private  or  public.  If  we  pray,  our 
awe  will  call  us  either  to  a standing  on  our  feet  as  ser- 


2^04 


RTIADINGS  FOR  A MONTE?. 


vants,  or  a bowing  of  our  knees^  as  supplicants,  or  a 
prostration  on  our  faces  as  dejected  penitents.  Whai 
prince  would  not  scorn  the  rudeness  of  a sitting  peti- 
tioner ? It  v/as  a just  distinction  of  Socrates  of  old,, 
that  to  sacrifice  is  to  give  to  God,  to  pray  is  to  beg  of 
God  ; and  who  is  so  liberal  as  to  cast  away  his  alms 
upon  a stout  and  unreverent  beggar?  If  we  attend 
God’s  message  in  the  mouth  of  His  servants,,  whether 
read  or  preached,  our  Fear  will  frame  us  to  a reverent 
carriage  of  our  bodies,  so  as  out  veiy  outward  deport- 
ment may  really  seem  to  speak  the  words  of  the  good 
Centurion,  “ Now  we  are  all  here  present  before  God^ 
to  hear  all  things  that  are  commanded  thee  of  God. 

It  was  a great  word  that  Simeon,^  the  son  of  Satach^ 
said  to  the  Jewish  prince  and  priest  convented  before 
the  Sanhedrim,  “Thou  standest  not  before  us,  but  be- 
fore Flirn  that  said.  Let  the  world  be  made,  and  it  was 
made.” 

If  we  address  ourselves  to  the  dreadful  mysteries 
of  the  blessed  Sacrament  of  the  Body  and  Blood  of 
our  Lord  Jesus,  our  Fear  will  bend  our  knees  hi  a meet 
reverence  to  that  Great  and  Gracious  Saviour  Who  is 
there  lively  represented,  oflTered,  given,  sealed  up  to  our 
souls ; Who,  at  that  heavenly  table,  is  (as  Saint  Jerome 
saith  truly)  both  the  Guest  and  the  Banquet.  Christ 
Jesus  is  here  really  tendered  to  us ; and  if  we  prepare 
not  both  souls  and  bodies  to  receive  Him  reverently, 
our  sinful  rudeness  shall  make  us  utterly  incapable  of 
so  blessed  a Presence. 

Neither  doth  our  awful  regard  reach  only  to  the 
axjtions  of  God’s  service,  but  extends  itself  even  to  the 


REVEKENCE'. 


205 


very  “ house  wliicli  is  called  by  Ills  name,  the  place 
where  Ills  honour  dwelleth.”  A fit  word  was  that  of 
the  good  Patriarch,  who  sware  by  his  father’s  Fear, 
which  he  spake  of  his  Bethel,  “ How  dreadful  is  this 
place ; this  is  none  other  but  the  blouse  of  God,  this  is 
the  gate  of  fleaven.”  It  is  recorded  of  Bt.  Swithin  (the 
310  less  famous  than  humble  Bishop  of  Winchester), 
that  when  he  died,  he  gave  charge  that  his  body  should 
not,  in  any  case,  be  buried  within  the  church,  but  be 
laid  where  his  grave  might  be  wet  with  rain,  and  open 
to  weather  and  passengers, — I suppose,  as  conceiving 
that  Sacred  Place  too  good  for  the  repository  of  the 
best  carcasses.  And  what  shall  we  say,  then,  of  the 
common  profaneness  of  those  careless  Christians  that 
make  no  distinction  betwixt  their  Church  and  their 
barn;  that  care  not  to  look  unto  their  foul  feet  when 
they  come  under  this  Sacred  Roof,  that  with  equal  ir- 
reverence stumble  into  God’s  House  and  their  tavern  ? 
Surely,  we  cannot  easily  entertain  too  venerable  an 
opinion  of  the  Habitation  of  the  Almighty.  If  we 
have  an  holy  regard  to  the  God  of  Heaven,  and  adore 
Him  as  inhabiting  our  bosoms,  we  cannot  but  give  all 
fair  and  venerable  respects  to  those  Houses  which  He 
hath  taken  for  His  own  worship  and  Presence. 

Neither,  lastly,  can  God’s  very  messengers  (though 
partners  of  our  own  infirmities)  escape  some  sensible 
reflections  of  our  fear.  It  was  the  rule  of  the  Jews  that 
the  very  prince  of  the  people,  if  he  w ould  consult  God’s 
Oracle,  must  reverently  stand  before  that  priest,  who,  at 
other  times,  w’as  bound  to  give  low^ly  obedience  to  his 
sovereign  lord.  It  w^as  but  a simple  port  that  Elijah 


20G 


READINGS  tO.{  A MONTiR 


carried  in  the  world,  who,  after  that  astonishing  won- 
der of  fetching  down  • fire  and  water  from  Heaven, 
thought  it  no  abasement  to  be  Ahab’s  lackey  from  Car- 
mel to  Jezreel ; yet  Obadiah,  who  was  high  steward  to 
the  king  of  Israel,  even  that  day  could  fall  on  his  face 
to  him,  and  say,  “Art  thou  that  my  lord,  Elijah?” 
And  the  practice  of  the  godly  emperors  in  the  Christian 
Church,  through  all  the  succession  of  ages,  hath  not  sa- 
voured of  less  regard  to  God’s  minister.  There  is,  in- 
deed, so  close  and  indissoluble  a relation  between 
Christ  and  His  messengers,  that  their  mutual  interest 
can  never  be  severed.  What  prince  doth  not  hold  him- 
self concerned  in  the  honours  or  affronts  that  are  done 
"to  his  ambassadors?  Those  keys  which  God  hath 
committed  to  the  hands  of  His  ministers  lock  them  so 
fast  to  Him  that  no  power  can  separate  them ; but  still 
that  word  must  stand  fast  in  Heaven,  “ He  that  despiseth 
you  despiseth  Me.” 

But  the  most  proper  and  pregnant  proof  of  this 
Fear  of  God,  is  the  fear  of  offending  God.  A Christian 
that  fears  God,  dares  not,  cannot,  but  make  conscience 
of  all  his  ways;  He  dares  not  defraud  or  lie  for  an 
advantage ; he  dares  not  swear  falsely  for  a world ; he 
dares  not  turn  away  his  own  face  from  the  poor*,  much 
less  dares  he  grind  theirs : in  one  word,  he  dares  rather 
die  than  sin. 

Who,  now,  would  not  be-in  love  with  this  Fear? 
“ Oh,  fear  the  Lord,  ye  His  Saints ; he  that  feai’s  Him 
shall  lack  nothing.”  “ The  Angels  of  the  Lord  are 
ever  about  him;”  “his  soul  shall  dwell  at  ease”  here 
below,  and  above  Salvation  is  near  unto  him  ; yea ! he 
is  already  possessed  of  Life  and  Glory.” 


IIEVERENCE* 


201 


Suggestions  for  Self-Examination,  Resolutions,  dec. 

Consider  what  your  manner  is  whenever  you  go  into  a 
church;  whetlier  you  recollect  AVhose  House  it  is.  It  is  a 
good  habit  to  recall  this  thought  to  yourself  by  some  few 
words  of  mental  prayer,  as  soon  as  you  enter  the  building, 
though  you  may  not  be  intending  to  join  in  any  religious 
service. 

Think  whether  you  allow  yourself  to  speak  loudly  in 
a churcli,  or  to  make  remarks  wliich  may  excite  laughter  in 
others. 

Think  whether  you  are  reverent  in  your  treatment  of  the 
Bible  ; whether  before  you  begin  to  read  you  try  to  remem^ 
ber  Whose  Word  it  is  ; whether  you  allow  it  to  lie  about  like  . 
any  other  book.  It  is  very  unfitting  to  pile  other  books  upon 
a Bible,  as  many  persons  do  without  thought. 

Recollect  whether  you  ever  use  careless  expressions  and% 
exclamations,  though  you  may  not  actually  take  God’s  Holy 
Name  in  vain. 

Think  whether  you  endeavour  to  collect  your  thoughts 
before  you  pray,  and  whether  by  irreverent  haste  or  neglect 
you  ever  use  words  which  you  do  not  mean. 

Think  whether  you  are  respectful  in  your  manner  of  ad- 
dressing Clergymen,  and  in  speaking  of  them,  reveren- 
cing their  office,  though  you  may  not  always  like  them  in 
themselves. 

PRAYERS. 

Almighty  God,  Pitiful  and  Gracious,  Ac. 

O Great  God,  and  King  of  Heaven  and  earth ! Who  sit- 
test  between  the  Cherubims,  in  Whose  Sanctuary  is  power, 
and  honour,  before  Whose  Presence  is  glory  and  worship, 
give  unto  me.  Thy  servant,  an  awful  apprehension  of  the 
sanctity  of  Thy  Name,  which  is  Great,  Wonderful,  and 
Holy. 

Teach  me  in  all  addresses  of  my  devotion,  and  in  all 
places  appointed  for  Thy  service,  by  all  reverence  and  holi- 
ness of  soul  and  bod}^  to  express  the  greatness  of  Thy  Power 


208 


READINGS  FOR  A MONTH. 


and  my  weakness,  the  distance  of  God  and  man,  of  finite 
and  infinite.  Make  me  to  read  Thy  Holy  Word  with  the 
spirit  of  awe  and  obedience;  to  reverence  Thy  ministers,  and 
all  that  appertaineth  to  Thy  service:  grant  that  the  awfulness 
of  Thy  dread  Majesty  may  check  in  me  every  irreverent  ges- 
ture and  thought;  And  teach  me.  Lord,  so  to  approach  Thee 
in  humility  and  fear,  that,  being  taught  by  the  Fear  of  Thee 
to  keep  thy  testimonies,  and  never  to  forget  Thy  law,  I may 
be  delivered  from  Thy  wrath  and  punishment,  and  may  at 
last  praise  Thee  upon  Thy  Holy  hill  in  Thine  everlasting  Hab* 
itation,  through  Jesus  Christ  our  Lord.  Amen. 

Our  Father,  Ac. 


OBEDIENCE. 


“ Hath  the  Lord  as  great  delight  in  burnt  offerings  and  sacrifices,  as 
in  obeying  the  voice  of  the  Lord  ? Behold,  to  obey  is  better  than  sacrifice, 
and  to  hearken  than  the  fat  of  rams.  For  rebellion  is  as  the  sin  of  witch- 
craft, and  stubbornness  is  as  iniquity  and  idolatry.” — 1 Sam.  xv.  22,  23. 

“Honour  thy  father  and  thy  mother,  as  the  Lord  thy  God  hath  com- 
manded thee,  that  thy  days  may  be  prolonged,  and  that  it  may  go  well  with 
thee  in  the  land  which  the  Lord  thy  God  giveth  thee.”— Debt.  v.  16. 

“ Ye  shall  fear  every  man  his  mother  and  his  father,  and  keep  my  Sab- 
baths. I am  the  Lord  your  God.” — Lev.  xix.  8. 

“ The  eye  that  mocketh  at  his  father,  and  despiseth  to  obey  his  mother, 
the  ravens  of  the  valley  shall  pick  it  out,  and  the  young  eagles  shall  eat 
it.” — Prov.  XXX.  17. 

“Let  every  soul  be  subject  unto  the  higher  powers.  For  there  is  no 
power  but  of  God;  the  powers  that  be  are  ordained  of  God.  Whosoever, 
therefore,  resisteth  the  power,  resisteth  the  ordinance  of  God  : and  they 
that  resist  shall  receive  to  themselves  damnation.” — Kom.  xiii.  1,  2. 

“Wherefore  ye  must  needs  be  subject,  not  only  for  wrath,  but  also  for 
conscience’  sake.  For  this  cause  pay  ye  tribute  also ; for  they  are  God’s 
ministers,  attending  continually  upon  this  very  thing.  Bender,  therefore, 
to  all  their  dues:  tribute  to  whom  tribute  is  due;  custom  to  whom 
custom;  fear  to  whom  fear  ; honour  to  whom  honour,” — Rom.  xiii.  5 — 7. 

“ Let  the  elders  that  rule  well  be  counted  worthy  of  double  honour,  es- 
pecially they  Avho  labour  in  the  word  and  doctrine.” — 1 Tim.  v.  17. 


In  the  world  nothing  Is  more  easy  than  to  say  our 
prayers,  and  to  obey  our  superiors;  and  yet  in  the 
world  there  is  nothing  to  which  we  are  so  unwilling  as 
to  prayer,  and  nothing  seems  so  intolerable  as  obedience, 
for  men  esteem  all  laws  to  be  fetters,  and  their  superiors 
are  their  enemies;  and  when  a command  is  given,  we 
turn  into  all  shapes  of  excuse  to  escape  from  the  impo- 
sition: for  either  the  authority  is  incompetent,  or  the 


210 


READINGS  FOR  A MONTH. 


law  itself  is  not  good ; or  it  is  impossible  to  be  kept,  or 
at  least  very  inconvenient,  and  we  are  to  be  relieved  in 
equity ; or  it  does  not  bind  in  my  particular  case,  or 
not  now.  Thus  every  man  “ snuffs  up  the  wind,  like 
the  wild  asses  in  the  wilderness,”  and  thinks  that  au- 
thority is  an  encroachment  upon  his  birthright;  and  in 
the  mean  time  never  considers  that  Christ  took  upon 
Him  our  nature,  that  He  might  learn  us  obedience,  and 
in  that  also  make  us  become  like  unto  God.  He  was 
pleased,  at  a great  rate,  to  set  forward  this  duty;  and 
when  Himself  became  obedient  in  the  hardest  point — 
obedient  unto  death,”  and  is  now  become  the  Author 
and  Finisher  of  our  obedience,  as  well  as  our  faith,  we 
must  needs  confess  it  very  possible  to  obey  the  severest 
of  the  Divine  laws,  even  to  die  if  God  commands. 

And  this  great  example  is  of  universal  influence  in 
the  whole  matter  of  obedience,  for  Christ  did  obey  and 
suffer  according  to  the  commands  of  His  superiors,  un- 
der whose  government  He  was  j)laced.  He  kept  the 
orders  of  the  rulers,  and  the  customs  of  the  synagogues, 
the  law  of  Moses  and  the  rites  of  the  temple ; and  by 
so  doing  he  fulfilled  all  righteousness.  Christ  made  no 
distinction  in  His  obedience ; but  obeyed  God  “ in  all 
things,”  and  those  that  God  set  over  him  ‘‘  in  all  things 
according  to  God,”  and  in  things  of  religion  most  of  all : 
because  to  obey  was  of  itself  a great  instance  of  religion ; 
and  if  ever  religion  comes  to  be  pretended  against  obe- 
dience, in  any  thing  where  our  superior  can  command, 
it  is  imposture. 

But  what  if  we  suppose  that  our  princes  or  our  pre- 
lates command  things  against  the  law  of  our  God  ? 1 


OBEDIENCE. 


211 


answer,  tliat  if  we  tliink  so,  and  think  true,  we  must  not 
obey  our  superiors  in  that ; but  because  most  men  that 
think  so,  think  amiss,  there  are  many  particulars  fit  by 
such  persons  to  be  considered. 

Let  such  men  think  charitably  of  others,  and  that 
all  are  not  fools  or  madmen  who  are  not  of  the  same 
opinion  with  themselves  or  their  own  little  party.  Let 
him  think  himself  as  fallible  and  subject  to  mistake  as 
other  men  are;  from  whence  it  will  naturally  follow 
that  he  ought  to  consider  his  opinion  lo  be  uncertain,  and 
that  he  ouo;ht  not  to  behave  himself  like  the  man  that 
^’s  too  confident;  but  because  his  obedience  is  duty,  and 
his  duty  certain,  he  will  find  it  more  wise,  and  safe,  and 
holy,  to  leave  that  which  is  disputable,  and  pursue  that 
which  is  demonstrable,  to  change  his  uncertain  opinion 
for  his  certain  duty ; for  it  is  twenty  to  one  but  he  is 
deceived  in  his  opinion  : but  if  he  be,  it  is  certain  that, 
whatsoever  his  conscience  be,  yet,  in  his  separation  from 
authority,  he  is  a sinner. 

But  you  say,  that  “ this  concerns  not  me ; for  my 
disagreeing  is  not  in  a doubtful  matter,  but  I am  sure  I 
am  in  the  right ; there  are  no  if 8 and  ands  in  my 
case.”  Well,  it  may  be  so  : but  were  it  not  better  that 
you  did  doubt  ? “ A wise  man  feareth,”  saith  Solomon, 

‘‘  and  departeth  from  evil ; but  a fool  rages  and  is  con- 
fident and  the  ditferenee  between  a learned  man  and  a 
novice  is  this,  that  the  young  fellow  crieth  out,  “ I am 
sure  it  is  so  ;”  the  better  learned  answers,  “ Possibly  it 
may,  and  perad venture  it  is  so,  but  I pray , inquire.” 
He  is  the  best  judge  that  conjectures  best,  not  he  that 
is  most  confident.  It  is  a little  learnin<T,  and  not 


212 


READINGS  FOR  A MONTH. 


enongli,  that  makes  men  conclude  hastily,  and  clap  fast 
hold  on  the  conclusions  before  they  have  well  weighed 
the  premises  ; but  experience  and  humility  would  teach 
us  modesty  and  fear.  And  let  me  add  this,  that  when 
a man  distrusts  his  superior,  and  trusts  himself,  if  he 
misses  truth,  it  will  be  greatly  imputed  to  him  : but,  on 
the  other  side,  if  he  obey  authority,  and  yet  be  deceived, 
he  is  greatly  excused  ; he  erred  on  the  safe  side,  he  is 
defended  by  the  hands  of  many  virtues,  and  gets  peace 
and  love  of  the  congregation. 

You  see  the  blessings  of  obedience  in  the  questions 
and  matters  of  religion  to  all,  but  there  is  something 
more  to  say : in  especial,  as  regards  the  duty  of  the 
young.  Christ  obeyed  God  in  all  things.  “ He  went 
down,”  we  are  told,  with  his  parents  “ to  Nazareth,  and 
was  subject  unto  them.”  And  this  duty  of  subjection 
to  our  parents  is  made  as  necessary  and  as  absolute  as 
it  can  be  by  some  great  consideration. 

There  are  but  two  things  in  the  world  required  to 
make  obedience  necessary, — the  worthiness  of  the  thing, 
and  the  greatness  of  the  authority ; and  our  parents  are 
to  us  in  the  place  of  God,  and  therefore  it  is  impiety  to 
dishonour  or  disobey  them.  Next  to  God,  is  our  duty  to 
our  father. 

Gratitude  also  hath  the  greatest  obligation  as  re- 
gards duty,  obedience,  and  regard  to  parents,  and  is  to 
this  purpose  remarked  by  all  laws  and  by  all  wise  men 
of  the  world.  All  their  love  and  all  their  care  is  for 
their  child.  The  child  is  a part  of  his  parents,  a tender 
part;  and  the  father’s  sins  are  punished,  when  the 
child  is  made  sick  oi’  unfortunate. 


OBEDIENCE. 


213 


God  hath  also  given  a power  of  blessing  and  cursing 
to  parents,  which  Himself  by  His  Providence  will  verify. 
“ The  father’s  blessing  establisheth  the  houses  of  chil- 
dren,  but  the  cui*se  of  the  mother  rooteth  out  all  foun- 
dation!” saith  Ben  Siracln  And  St.  Paul,  exhorting 
children  to  obey  their  parents,  says,  “ It  is  the  first 
Commandment  with  promise,”  that  is,  the  first  to  which 
any  special  promise  is  annexed, — the  promise  of  longev- 
ity in  the  land  of  promise. 

But  it  is  observable  that  the  original  word  in  the 
fifth  Commandment  is  of  active  signification,  “ Honour 
thy  father  and  thy  mother,  that  they  may  prolong  thy 
days  upon  the  earth ; ” that  is,  thy  parents  are  God’s 
ministers  and  instruments,  the  channels  and  conveyance 
of  the  Divine  Blessing ; for  God  hears  the  prayers  of 
fathers  and  mothers,  blessing  their  obedient  children,  or 
cursing  their  disobedience,  insomuch  that  Ezekiel  reck- 
ons their  disobedience  to  their  parents  to  be  to  the  Jews 
the  cause  of  their  banishment  from  their  own  country. 
“ In  thee,”  that  is,  in  Jerusalem,  “ have  they  set  light 
by  father  and  mother.”  The  curses  of  parents  are 
grievous  upon  the  earth ; and  this  was  observed  even 
amongst  the  heathen.  This  was  it  that  brought  servi- 
tude or  slavery  into  the  world : God  having  in  one  of 
the  fountains  of  mankind,  in  the  great  patriarch  of  the 
world,  consigned  a sad  example,  that  for  ever  children 
should  be  afraid  to  dishonour  their  parents,  and  reveal 
their  turpitudes,  their  follies,  and  dishonours. 

Whatever,  therefore,  can  be  signified  by  honour, 
and  fear,  and  reverence,  is  the  duty  of  children  ; that  is, 
to  think  honourably  of  their  parents,  to  speak  well  of 


214 


READINGS  FOR  A MONTH. 


them,  to  conceal  their  faults,  to  excuse  them  to  others, 
to  comport  themselves  with  reverence  and  great  regard 
before  them.  “ Above  all  things,  have  your  parents  in 
honour,”  says  a Greek  writer ; and  this  is  to  be  ex- 
pressed according  as  the  parents  shall  require,  and  ac- 
cording to  the  customs  of  the  nation,  and  the  most  pious 
and  obedient  in  it.  “ A child  may  be  rude  and  undu- 
tiful  in  his  very  looks,’^  was  an  old  rule  ; and  “ he  de- 
serves to  be  punished  with  blindness,”  saith  St.  Jerome, 
“ who,  by  proud  looks  and  scornful  eyes,  is  impious  to 
his  parents.”  Children  must  be  subject  to  their 
parents  without  malice  or  perverseness,  and  in  all  sim- 
plicity,” that  is,  ingenuousness  of  words  and  manners. 
And  when  Ptolemy  asked  one  of  the  seventy-two  trans- 
lators of  the  Bible,  how  a son  should  pay  due  thankful- 
ness to  his  parents,  he  was  answered,  “ If  you  grieve 
them  in  nothing.”  That  is  the  surest  measure.  But 
we  find  amongst  the  ancients  some  little  instances  of 
this  honour  and  reverence,  besides  obedience,  specified. 
The  ancients  would  not  without  leave  go  from  the  pre- 
sence of  their  father.  They  would  not  conceal  from 
their  parents  the  intercourses  and  accidents  of  their 
youth,  their  designs  of  marriage,  their  little  plans  and 
advantages  or  disadvantages;  and  they  accounted  it 
part  of  the  honour  due  to  their  parents,  to  tell  them 
truth  in  all  things  where  they  were  interrogated  or  sus- 
pected ; for  he  that  lies  before  his  father,  dishonours  him, 
and  commits  two  sins, — he  transgresses  two  com- 
mandments. Again,  that  children  are  to  submit  to  the 
animadversions  and  chastisements  of  their  parents  is  the 
voice  of  nature,  and  of  all  nations,  of  Scripture  and 


OBEDIENCE. 


215 


rioflit  reason.  So  St.  Paul : “We  have  had  fathers  of 
our  llesh  which  corrected  us,  and  we  gave  them  reve- 
rence ; ” and  Ben  Sirach  teaches  us,  “ Honour  thy  father 
in  thy  work  and  in  thy  word,  and  in  all  patience  ; ” and 
this  was  it  which  the  young  Greek  that  Plutarch 
speaks  of,  had  learned  in  Zeno’s  School : “ I have  learn- 
ed,” saith  he,  “ patiently  to  bear  my  father’s  anger.” 

Even  if  a father  commands  an  unjust  thing,  his  au- 
thority is  not  wholly  nothing ; for  though  it  must  not 
be  obeyed,  yet  it  must  not  be  dishonoured,  nor  yet  re- 
jected, but  with  great  regard.  “ What  is  not  fit  to  be 
obeyed  must  be  declined  and  avoided,  rather  than  railed 
at  and  rejected  with  reproach.  When  a son  denies  his 
father,  he  must  do  it  with  the  language  of  obedience. 
For  whatsoever  the  command  be,  yet  the  authority  is 
venerable.  If  the  command  be  unholy,  yet  the  person 
is  sacred. 

It  is  not  lawful  for  children  to  take  upon  them  any 
religious  vows,  or  enter  into  any  of  those  which  are 
called  states  of  religion,  namely,  to  take  upon  them  the 
state  of  single  life,  to  be  priests,  monks,  or  any  thing  of 
the  like  nature,’  without  the  consent  of  their  parents.  It 
is  but  a fair  pretence  to  say  we  act  for  God  and  religion, 
and  that  religion  in  all  things  is  to  be  preferred.  A 
man  may  greatly  serve  God,  and  yet  never  be  a |)riest ; 
and  it  is  certain  that  no  state  of  perfection  can  be  set 
forward  by  doing  ill ; and  he  enters  ill  into  the  state  of 
perfection  that  passes  into  it  by  the  door  of  undutiful- 
ness. 

Pretence  of  the  Divine  service  is  no  good  warranty 
for  disobedience  to  parents ; and  they  who  so  neglect 


216 


READINGS  FOR  A MONTH. 


their  father’s  blessing,  will  meet  with  the  curse  of  their 
mother. 

Many  remarkable  examples  there  are  which  abun- 
dantly conclude  this  duty.  We  hear  of  one  who  in 
ancient  days  was  made  a monk,  not  against  his  father’s 
commandment,  but  against  his  counsel.  The  father 
was  very  unwilling,  but  durst  not  expressly  forbid  it; 
but  because  he  had  neglected  his  father’s  counsel,  and 
caused  trouble  to  him,  a grievous  punishment  befell 
him,  and  St.  Chrysostom  took  great  pains  to  comfort 
him. 

So  likewise  it  is  unlawful  for  children  to  marry, 
without  and  against  the  counsel  of  their  parents ; and 
if  the  parents  have  consented  and  authorized  the  treaty 
of  marriage  till  the  affections  are  irrevocably  engaged, 
and  afterwards  retract  their  consent,  the  first  liberty 
did  not  let  them  loose  from  duty;  but  if  the  parties 
can  well  retire,  they  are  to  abide  there  where  they  were — 
unless,  I say,  by  that  first  leave  they  are  passed  beyond 
a fair  return,  or  cannot  honestly  or  decently  recede. 

Lastly,  let  it  be  remembered  that,  although  in  the 
civil  law  children  are  not  in  their  mother's  power,  but 
in  their  father’s,  yet  the  same  duty  is  owing  to  both 
parents. 

It  becomes  the  piety  of  children  to  endeavour  that 
their  mother  be  pleased,  for  to  her  also  there  is  the 
same  natural  relation,  obligation  and  minority.  And 
however  things  were  in  the  laws  of  the  heathen,  yet  by 
the  law  of  nature,  mothers,  who  have  so  great  an  affec- 
tion to  their  children,  and  so  great  an  interest  in  their 
manners,  must  with  duty  and  tenderness  be  regarded 


OBEDIENCE. 


21Y 


like  the  fathers.  Every  child  would  do  well  to  remem- 
ber this  obligation  to  his  mother,  and  consider  that  he 
can  never  be  quit  from  reverence  and  duty,  piety,  and 
greatest  and  kindest  regard.  As  St.  Chrysostom  said  in 
his  own  case,  when  he  had  a mind  to  enter  into  a mon- 
astery, his  mother  recalled  him,  or  rather  the  Voice  of 
God,  crying,  “ Son,  remember  thy  mother  Anthusa,” 
and  grieve  her  not  so  long  as  she  lives ; for  there  is  a 
secret  veneration  due  to  the  very  name  of  a mother. 

So  much,  and  more,  is  to  be  said  for  that  part  of 
the  duty  of  obedience  which  concerns  the  young ; but 
would  we  know  the  value  of  the  virtue  to  all,  we  may 
remember  that  obedience  is  the  formality  of  all  virtues, 
and  every  sin  is  disobedience  ; that  obedience  is  a not 
choosing  our  duty,  a not  disputing  with  our  betters,  not 
to  argue,  not  to  delay,  not  to  murmur.  And  it  is  not 
only  this,  but  it  is  much  better : for  it  is  love,  and  sim- 
plicity, and  humility,  and  awfulness  : and  I think  that 
in  these  may  be  contained  all  that  is  excellent  in  the 
whole  congregation  of  Christian  graces. 

Suggestions  for  Self-Examination,  Resolutio7is,  &c. 

Consider  whether  you  are  apt  to  be  confident  in  your 
own  opinion,  asserting  facts  strongly,  and  unwilling  to  own 
yourself  in  the  wrong.  This  may  in  the  end  lead  to  dis- 
obedience to  authority. 

Disobedience  to  parents  or  to  those  in  authority  is  very 
common  amongst  young  persons  who  are  just  escaping  from 
the  restraints  of  childhood.  Ask  yourself  therefore  whether 
you  are  careful  to  obey  the  wishes  of  your  parents,  and  of 
those  set  over  you,  as  well  as  their  direct  commands. 

Think  whether  3mu  are  alwa^^s  respectful  and  obedient 
in  manner  as  well  as  in  words,  especially  when  reproved. 

10 


218 


READINGS  FOR  A MONTH. 


Think  whether  you  endeavour  to  the  utmost  to  follow 
the  advice  of  your  parents,  or  whether  you  treat  it  as  you 
would*that  of  an  indifferent  person,  which  you  are  at  liberty 
to  choose  or  reject. 

Think  whether  you  always  speak  of  them  with  reverence, 
and  remember  that  we  cannot  err  on  the  side  of  too  great 
respect  towards  our  parents ; whilst  a fault  of  disobedience 
or  want  of  respect  brings  its  punishment  even  in  this  world. 
When  our  parents  lie  in  their  graves,  it  is  with  a bitter 
anguish  that  we  remember  the  times  when  we  have  grieved 
them. 

PRATER. 

Almighty  God,  Pitiful  and  Gracious,  <fec. 

O Lord  and  Blessed  Saviour,  Jesus,  by  Whose  obedience 
many  were  made  righteous,  grant  that  my  love  to  Thee  and 
the  sense  of  my  own  unworthiness,  may  make  me  humbly  to 
distrust  my  own  judgment,  and  dutifully  to  submit  to  my 
superiors,  upon  whom  the  impresses  of  Thy  authority  are 
set  by  Thine  own  Hand.  Let  me  never  refuse  their  injunc- 
tions, nor  choose  mine  own  work,  nor  pretend  difficulties  or 
impossibilities,  but  enable  me  to  reverence  their  persons, 
and  submit  cheerfully  to  all  their  lawful  commands.  Teach 
me  especially  to  honour  my  parents  in  word  and  in  deed, 
seeking  their  blessing  with  all  humility;  and  grant  that  my 
obedience  being  united  to  Thy  Obedience,  I may  have  my 
portion  in  the  glories  of  Thy  Kingdom,  O Lord  and  Blessed 
Saviour,  Jesus.  Amen. 

Our  Father,  tfec. 


HUMILITY. 


“ If  th«re  be  therefore  any  consolation  in  Christ,  if  any  comfort  of  lov-e, 
if  any  fellowship  of  the  Spirit,  if  any  bowels  and  mercies,  fulfil  ye  my 
joy,  that  ye  be  likeminded,  having  the  same  love,  being  of  one  accord, 
of  one  mind.  Let  nothing  be  done  through  strife  or  vainglory ; but  in  low- 
liness of  mind  let  each  esteem  other  better  than  themselves.  Look  not 
every  man  on  his  own  things,  but  every  man  also  on  the  things  of 
others.  Let  this  mind  be  in  you,  which  was  also  in  Christ  Jesus ; who, 
being  in  the  form  of  God,  thought  it  not  robbery  to  be  equal  with  God ; but 
made  Himself  of  no  reputation,  and  took  upon  Him  the  form  of  a servant, 
and  was  made  in  the  likeness  of  man : and  being  found  in  fashion  as  a 
man.  He  humbled  Himself,  and  became  obedient  unto  death,  even  the 
death  of  the  Cross.  Wherefbre  God  also  hath  highly  exalted  Him,  and 
given  Him  a name  which  is  above  every  name:  that  at  the  name  of  Jesus 
every  knee  should  bow,  of  things  in  heaven,  and  thing  in  earth,  and  things 
under  the  earth  ; and  that  every  tongue  should  confess  that  Jesus  Christ  is 
Lord,  to  the  glory  of  God  the  Father.” — Phil.  ii.  1 — 11, 

Humility  is  the  great  ornament  and  jewel  of  Chris- 
tian religion,  that  whereby  it  is  distinguished  from  all 
the  wisdom  of  tlie  world ; it  not  having  been  taught  by 
the  wise  men  of  the  Gentiles,  but  first  put  into  a dis- 
cipline, and  made  part  of  a religion,  by  our  Lord  Jesus 
Christ,  who  propounded  Himself  imitable  by  His  dis- 
ciples so  signally  in  nothing  as  in  the  twin-sisters  of 
Meekness  and  Humility : “ Learn  of  me,  for  I am  meek 
and  humble ; and  ye  shall  find  rest  unto  your  souls.” 

When  God  descended  to  earth.  He  chose  to  be  born 
in  the  suburbs  and  retirement  of  a small  town  ; but  He 
was  pleased  to  die  at  Jerusalem,  the  metropolis  of  Ju- 


220 


READINGS  FOR  A MONTH. 


daea  ; which  chides  our  shame  and  pride,  who  are  will- 
ing to  publish  our  gaieties  in  piazzas  and  the  cornei-s  of  the 
streets  of  riiost  populous  places ; but  our  defects,  and 
the  instruments  of  our  humiliation,  we  carry  into  deserts^ 
and  cover  with  the  night,  and  hide  them  under  ground, 
thinking  no  secrecy  dark  enough  to  hide  our  shame,  nor 
any  theatre  large  enough  to  behold  our  pompous  vani- 
ties : for  so  we  make  provisions  for  pride,  and  take  great 
care  to  exclude  humility. 

Yet  all  the  world,  all  that  we  are,  and  all  that  we 
have,  our  bodies  and  our  souls,  our  actions  and  our  suf- 
ferings, our  conditions  at  home,  our  accidents  abroad, 
our  many  sins  and  our  seldom  virtues,  are  as  so  many 
arguments  to  make  our  souls  dwell  low  in  the  deep  val- 
leys of  humility. 

Our  body  is  weak  and  impure,  our  strength  is  infe- 
rior to  that  of  many  beasts,  our  beauty  is  in  colour  in- 
ferior to  many  flowers ; and  when  it  is  most  florid  and 
gay,  three  fits  of  an  ague  can  change  it  into  yellowness 
and  leanness,  and  the  hollowness  and  wrinkles  of  de- 
formity. Our  learning  is  so  long  in  getting,  and  so 
very  imperfect,  that  the  greatest  clerk  knows  not  the 
thousandth  part  of  what  he  is  ignorant;  and  to  be 
proud  of  learning  is  the  gmatest  ignorance  in  the 
world.  And  if  a man  be  exalted  by  reason  of  any  ex- 
cellence in  his  soul,  he  may  please  to  remember,  that 
all  souls  are  equal ; and  their  diftering  operations  are 
because  their  instrument  is  in  better  tune,  their  body  is 
more  healtliful,  or  better  tempered  ; which  is  no  more 
praise  to  him,  than  it  is  that  he  was  born  in  Italy. 

He  that  is  proud  of  his  riches  is  a fool.  For  if  he 


HUMILITY. 


221 


be  exalted  above  his  neighbours  because  he  hath  more 
gold,  how  much  inferior  is  he  to  a gold  mine.  He 
that  is  proud  of  his  birth  is  proud  of  the  blessings  of 
others,  not  himself.  Whatsoever  other  difference  there 
is  between  thee  and  thy  neighbours,  if  it  be  bad,  it  is 
thine  own ; but  thou  hast  no  reason  to  boast  of  thy 
misery  and  shame  ; if  it  be  good,  thou  hast  received  it 
from  God  ; and  then  thou  art  more  obliged  to  pay  duty 
and  tribute,  use  and  principal,  to  Him  ; and  it  were  a 
strange  folly  for  a man  to  be  proud  of  being  more  in 
debt  than  another.  If  we  need  more  incentives  to  the 
practice  of  this  grace,  we  may  remember  that  humility 
is  truth,  and  pride  is  a lie ; that  the  one  glorifies  God, 
the  other  dishonours  Him  ; humility  makes  men  like 
angels,  pride  makes  angels  to  become  devils. 

Humility  makes  saints  on  earth.  It  is  the  parent 
of  meekness,  the  most  excellent  natural  cure  for  anger. 
He  that,  by  daily  considering  his  own  infirmities  and 
failings,  makes  the  error  of  his  neighbour  to  be  his  own 
case,  and  remembers  that  he  daily  needs  God’s  pardon 
and  his  brother’s  charity,  will  not  be  apt  to  rage  at  the 
levities,  or  misfortunes,  or  indiscretions  of  another ; 
greater  than  which  he  considers  that  he  is  very  fre- 
quently and  more  inexcusably  guilty  of.  But  remem- 
ber that  humility  consists  not  in  railing  against  thyself, 
wearing  mean  clothes,  or  going  softly  and  submissively, 
but  in  hearty  and  real  evil  or  mean  opinion  of  thyself. 
Believe  thyself  an  unworthy  person  heartily,  as  thou  be- 
lievest  thyself  to  be  hungry,  or  poor,  or  sick,  when  thou 
art  so : and  whatsoever  evil  thou  sayest  of  thyself,  be 
content  that  others  should  think  to  be  true ; and  if  thou 


222 


READINGS  FOR  A MONTH. 


callest  thyself  fool,  be  not  angry  if  another  say  so  of 
thee.  He  is  an  hypocrite  that  accuses  himself  before 
others,  with  an  intent  not  to  be  believed.  Love  to  be 
concealed,  and  little  esteemed  : be  content  to  want 
praise,  never  being  troubled  when  thou  art  slighted  or 
undervalued  ; for  thou  canst  not  undervalue  thyself,  and 
if  thou  thinkest  so  meanly  as  there  is  reason,  no  con- 
tempt will  seem  unreasonable,  and  therefore  it  will  be 
very  tolerable.  Never  be  ashamed  of  thy  birth,  or  thy 
parents,  or  thy  trade,  or  thy  present  employment,  for 
the  meanness  or  poverty  of  any  of  them  ; and  when 
there  is  an  occasion  to  speak  of  them,  such  an  occasion  as 
would  invite  you  to  speak  of  anything  that  pleases  you, 
omit  it  not,  but  speak  as  readily  and  indifferently  of  thy 
meanness  as  of  thy  greatness. 

Never  speak  anything  directly  tending  to  thy  praise 
or  glory ; that  is,  with  a purpose  to  be  commended,  and 
for  no  other  end.  If  other  ends  be  mingled  with  thy 
honour,  as  if  the  glory  of  God,  or  charity,  or  necessity, 
or  anything  of  prudence  be  thy  end,  you  are  not  tied  to 
omit  your  discourse  or  your  design,  that  you  may  avoid 
praise,  but  pursue  your  end  though  praise  come  along 
in  the  company.  Only  let  not  praise  be  the  design. 

Take  no  content  with  praise  when  it  is  offered  thee ; 
but  let  thy  rejoicing  in  God’s  gift  be  allayed  with  fear, 
lest  this  good  bring  thee  to  evil.  Use  your  praise  as 
you  do  your  pleasure  in  eating  and  drinking.  If  it 
comes,  make  it  do  drudgery  ; let  it  serve  other  ends, 
and  minister  to  necessities,  and  to  caution,  lest,  by 
pride,  you  lose  your  just  praise  which  you  have  deserved. 
Use  no  stratagems  and  devices  to  get  praise.  Some 


HUMILITY. 


223 


use  to  inquire  into  the  faults  of  their  own  actions  or  dis- 
courses, on  purpose  to  hear  that  it  was  well  done  or 
spoken,  and  without  fault.  Others  bring  the  matter 
into  talk,  or  thrust  themselves  into  company,  and  in- 
timate and  give  occasion  to  be  thought  or  spoken  of. 

Please  not  thyself,  when  thou  art  disgraced  or 
slighted,  with  supposing  thou  didst  deserve  praise,  though 
they  understood  thee  not,  or  enviously  detracted  from 
thee  ; neither  do  thou  get  to  thyself  a private  theatre 
and  flatterers,  in  whose  vain  noises  and  fantastic  praises 
thou  mayest  keep  up  thine  own  good  opinion  of  thy- 
self. Entertain  no  fancies  of  vanity  and  private  whis- 
pers of  this  devil  of  pride.  Some  fantastic  spirits  will 
walk  alone,  and  dream  waking  of  greatnesses,  of  palaces, 
of  excellent  orations,  full  theatres,  loud  applauses,  sud- 
den advancement,  great  fortunes,  and  so  will  spend  an 
hour  with  imaginative  pleasures ; all  these  employ- 
ments being  nothing  but  fumes  of  pride,  and  secret  in- 
definite desires  and  significations  of  what  their  heart 
wishes,  and  therefore  at  no  hand  consisting  with  the 
safety  and  interests  of  humilty.  Suffer  others  to  be 
praised  in  thy  presence,  and  entertain  their  good  and 
glory  with  delight ; but  at  no  hand  disparage  them,  or 
lessen  the  report,  or  make  an  objection  : and  think  not 
the  advancement  of  thy  brother  as  a lessening  of  thy 
worth ; rather  be  content  that  he  should  be  employed, 
and  thou  laid  by  as  unprofitable  ; his  sentence  approved, 
thine  rejected  ; he  be  preferred,  and  thou  fixed  in  a low 
employment. 

"N’ever  compare  thyself  with  others,  unless  it  be  to 
depress  thyself.  To  which  purpose,  we  must  be  sure, 


224 


READINGS  FOR  A MONTH. 


in  some  sense  or  other,  to  think  ourselves  the  worst  in 
every  company  where  we  come.  One  is  more  learned 
than  I am,  another  is  more  prudent,  a third  more  hon- 
ourable, a fourth  more  chaste,  or  he  is  more  charitable 
or  less  proud.  For  the  humble  man  observes  their  good, 
and  reflects  only  on  his  own  vileness,  or  considers  the  many 
evils  of  himself  certainly  known  to  himself,  and  the  ill 
of  others  but  by  an  uncertain  report ; or  he  considers 
that  the  evils  done  by  another  are  out  of  much  infirmity 
or  ignorance,  but  his  own  sins  are  against  a clearer 
light ; and  if  the  other  had  so  great  help,  he  would  have 
done  more  good  and  less  evil. 

But  this  rule  is  to  be  used  with  this  caution,  that 
though  it  be  good  always  to  think  meanest  of  ourselves, 
yet  it  is  not  always  safe  to  speak  it;  because  those  cir- 
cumstances and  considerations  which  determine  thy 
thoughts,  are  not  known  to  others  as  to  thyself ; and  it 
may  concern  others,  that  they  hear  thee  give  God  thanks 
for  the  grace  He  hath  given  thee.  But  if  thou  preserv- 
est  thy  thoughts  and  opinions  of  thyself  truly  humble, 
you  may  with  more  safety  give  God  thanks  in  public 
for  that  good  which  cannot,  and  ought  not  to  be  con- 
cealed. 

Be  not  always  ready  to  excuse  every  oversight,  or 
indiscretion,  or  ill  action  ; but  if  thou  be  guilty  of  it, 
confess  it  plainly,  and  accustom  thyself  to  bear  reproof 
patiently  and  contentedly,  and  the  harsh  words  of  thy 
enemies,  as  knowing  that  the  anger  of  an  enemy  is  a 
better  monitor,  and  represents  our  faults,  or  admonishes 
us  of  our  duty  with  more  heartiness,  than  the  kindness 
does,  or  precious  balms  of  a friend. 


MUMlLlxr. 


225 


Give  God  thanks  for  every  weakness,  deformity,  and 
imperfection,  and  accept  it  as  a favour  and  grace  of 
God,  and  an  instrument  to  resist  pride  and  rouse  huraili- 
ty ; ever  remembering  that  when  God,  by  giving  thee  a 
crooked  back,  hath  also  made  thy  spirit  stoop  or  less  vain, 
thou  art  more  ready  to  enter  the  narrow  gate  of  Heaven, 
than  by  being  straight,  and  standing  upright,  and  think- 
ing  liighly. 

Make  confession  of  thy  sins  often  to  God  ; and  con- 
sider what  all  that  evil  amounts  to  which  you  then 
charge  upon  yourself. 

Look  not  upon  thy  sins  as  scattered  in  the  course  of 
a long  life  ; now,  an  intemperate  anger,  then  too  full  a 
meal  ; now  idle  talking,  and  another  time  impatience ; 
but  unite  them  into  one  continued  representation  ; and 
remember  that  he  whose  life  seems  fair,  by  reason  that 
his  faults  are  scattered  at  large  distances  in  the  several 
parts  of  his  life,  yet,  if  all  his  errors  and  follies  were  ar- 
ticled against  him,  the  man  would  seem  vicious  and 
miserable  : and  possibly  this  exercise,  really  applied 
upon  thy  spirit,  may  be  useful. 

Every  day  call  to  mind  some  one  of  thy  foulest  sins, 
or  the  most  shameful  of  thy  disgraces,  or  the  indiscreet- 
est  of  thy  actions,  or  any  thing  that  did  then  most 
trouble  thee,  and  apply  it  to  the  present  swelling  of  thy 
spirit  and  opinion,  and  then  it  may  help  to  allay  it. 
Pray  often  for  God’s  grace  with  all  humility  of  ges- 
ture and  passion  of  desire ; and  in  thy  devotion  inter- 
pose many  acts  of  humility,  by  way  of  confession  and 
address  to  God,  and  reflection  upon  thyself. 

Avoid  great  offices  and  employments,  and  the  noise 
10* 


226 


HEADINGS  EOR  A MONTH. 


of  worldly  honour,  and  be  thou  very  careful  lest  thoU 
be  abused  by  a pretence  that  thou  wouldest  use  thy 
great  dignity  as  an  opportunity  of  doing  great  good. 
Certain  it  is,  God  is  as  much  glorified  by  thy  example 
of  humility  in  a low  or  temperate  condition,  as  by  thy 
bounty  in  a great  or  dangerous. 

Make  no  reflex  acts  upon  thy  own  humility,  nor 
upon  any  other  grace  with  which  God  hath  enriched 
thy  soul ; and  if  thou  beholdest  a grace  of  God  in  thee, 
remember  to  give  Him  thanks  for  it,  that  thou  mayest 
not  boast  in  that  which  is  none  of  thy  own : and  con- 
sider how  thou  hast  sullied  it,  by  handling  it  with  dirty 
fingers,  with  thy  own  imperfections,  and  with  mixture 
of  unhandsome  circumstances.  Spiritual  pride  is  very 
dangerous,  not  only  by  reason  it  spoils  so  many  graces, 
by  which  we  draw  nigh  unto  the  Kingdom  of  God,  but 
also  because  it  so  frequently  creeps  upon  the  Spirit  of 
holy  persons. 

Never  change  thy  employment  for  the  sudden  com- 
ing of  another  to  thee ; but  if  modesty  permits,  or  dis- 
cretion, appear  to  him  that  visits  thee  the  same  that 
thou  wert  to  God  and  thyself  in  thy  privacy.  But 
if  thou  wert  walking  or  sleeping,  or  in  any  other  inno- 
cent employment  or  retirement,  snatch  not  up  a book 
to  seem  studious,  nor  fall  on  thy  knees  to  seem  devout, 
nor  alter  any  thing  to  make  him  believe  thee  better 
employed  than  thou  wert. 

Above  all,  remember  that  the  Blessed  Saviour  of 
the  World  hath  done  more  to  prescribe,  and  transmit, 
and  secure  this  grace,  than  any  other;  His  whole  life 
being  a gi’eat  continued  example  of  humility,  a vast 


ii  utility. 


227 


rlescent  from  the  glorious  bosom  of  His  Father  to  the 
womb  of  a poor  maiden,  to  the  form  of  a servant,  to  the 
miseries  of  a sinner,  to  a life  of  labour,  to  a state  of 
poverty,  to  a death  of  malefactors,  to  the  grave  of  death, 
and  the  intolerable  calamities  which  we  deserved : and 
It  were  a good  design,  and  yet  but  reasonable,  that  we 
should  be  as  humble  in  the  midst  of  our  greatest  im- 
perfections and  basest  sins,  as  Christ  was  in  the  midst  of 
His  fulness  of  the  Spirit,  great  wisdom,  perfect  life,  and 
most  admirable  virtues. 

Suggestions  for  Self-Esiaminution^  Resolutions,  <kc. 

Recall  to  mind  the  principal  faults  of  which  you  are 
aware,  and  ask  yourself  whether  you  could  patiently  bear  to 
be  told  of  them  by  persons  whom  you  respect  and  love.  This 
would  be  but  the  beginning  of  the  virtue  of  humility  A 
thoroughly  humble  person  Would  patiently  bear  to  be  told 
of  his  faults  even  in  an  insulting  way ; but  this  degree  of 
meekness  is  only  to  be  acquired  by  constant  prayer  and  un- 
ceasing self-control. 

Think  whether  a proud  spirit  does  not  make  you  irritable, 
impetuous,  impatient  of  contradiction. 

Think  whether,  when  a temptation  presents  itself  to  boast 
of  any  advantages  of  birth,  station,  talent,  &c.,  you  are  in  the 
habit  of  giving  way  at  the  moment,  and  repenting  after- 
wards.  Persons  often  deceive  themselves  when  they  wish  to 
make  an  observation  of  the  kind,  by  fancying  they  have  a 
reason  for  it:  perhaps  it  seems  to  come  naturally,  or  there 
may  be  a pause  in  the  conversation,  and  they  do  not  know 
what  else  to  say,  or  they  hear  others  make  similar  remarks, 
and  so  are  induced  to  think  themselves  too  particular ; but 
all  these  are  suggestions  to  act  against  our  conscience,  which 
must  be  repelled. 

Think  whether  you  shrink  from  acknowledging  any  disad- 
vantages in  your  position  in  life,  poverty,  low  connections, 


22& 


READINGS  FOR  A MONTH. 


Think  whether  it  is  very  difficult  to  3^ou  to  be  humble-— 
whether  conceited  thoughts  are  not  often  presenting  them- 
selves to  your  mind.  We  are  not  truly  humble  until  humil- 
ity ceases  to  be  an  effort. 

Consider  whether  you  indulge  in  proud  thoughts  about 
the  worldly  advantages  of  your  relations,  their  rank,  or 
wealth,  or  influence,  or  talent^  and  whether  you  dwell  with 
pleasure  upon  the  flattering  speeches  made  to  yourself,  re- 
peating them  to  yourself  again,  or  imagining  yourself  in 
situations  in  which  you  would  be  likely  to  receive  them. 

It  may  be  well  to  remember  that  Humility,  though  the 
basis  of  all  the  Christian  virtues,  is  the  most  difficult  to  be 
acquired  in  perfection.  We  must  expect,  thei-efore,  to  make 
what  will  seem  slow  progress,  and  must  not  indulge  ourselves 
by  dragging  up  our  plant  from  the  ground  to  see  what  root 
it  has  taken.  It  will  grow  intensely,  not  so  much  by  making 
a direct  effort  to  foster  it,  as  by  checking  every  thing  thai 
would  destroy  it. 

PRAYER. 

Almighty  Grod,  Pitiful  and  Gracious,  <fee. 

Merciful  Saviour,  who  didst  humble  Thyself  to  our  state 
of  misery  that  thou  mightest  give  us  Thy  Mercy,  and  recon- 
cile us  to  Thy  Father,  give  me,  I beseech  Thee,  great  humili- 
ty of  spirit;,  take  from  me  all  pride  of  heart,  impatience  of 
contradiction  or  reproof,  envy,  ambition,  and  vanity.  Teacl> 
me  to  despise  flattery,  and  willingly  to  acknowledge  my 
faults.  Let  me  never  seek  the  applause  of  men,,  or  entertain 
their  praise  with  delight  > but  as  thou,  O Lord,  didst  triumph 
over  sin  and  death,  subdue  also  my  proud  understanding, 
and  my  prouder  affections,  and  bring  me  under  Thy  yoke 
that  I may  da  Thy  -work,  and  obey  my  superiors,  and  be  a 
servant  of  my  brethren  in  all  their  necessities,  and  esteem 
myself  inferior  to  all  men,  by  a deep  sense  of  my  own  un- 
worthiness, that  humbling  myself  with  Thee  here,  I may 
reign  with  Thee  in  glary  hereafter,  0 Merciful  and  Gracious 
Saviour.  Amen. 

Our  Father,  &c. 


SELF-CONTROL. 


* I know  that  in  me  (that  is,  in  my  flesh)  dwelleth  no  good  thing : fof 
to  will  is  present  with  me ; but  bow  to  perform  that  which  is  good  I find 
not.” — Rom.  vii.  18. 

“ Oh ! wretched  man  that  I am ! who  shall  deliver  me  from  the  body  of 
this  death  ? ” — Rom.  vii.  24. 

“ I thank  God,  through  Jesus  Christ  our  Lord.”— Rom.  vii.  25. 

“ For  the  law  of  the  Spirit  of  Life  in  Christ  Jesus  hath  made  me  free 
from  the  law  of  sin  and  death.  For  what  the  law  could  not  do,  in  that  iC 
was  weak  through  the  flesh,  God  sending  His  own  Son  in  the  likeness  of  sin- 
ful flesh,  and  f )r  sin,  condemned  sin  in  the  flesh,  that  the  nghteousness  of  the 
law  might  be  fulfilled  in  us,  who  walk  not  after  the  flesh,  but  after  the  Spirit 
For  they  that  are  after  the  flesh  do  mind  the  thing.sof  the  flesh  ; but  they 
that  are  afrer  the  Spirit,  the  things  of  the  Spirit.  For  to  be  carnally  minded 
is  death,  but  to  be  spiritually  minded  is  life  and  peace.” — Eom.  viii.  2 — 6. 

“ Brethren  we  are  debtors,  not  to  the  flesh,  to  live  after  the  flesh  ; for 
if  ye  live  after  the  flesh  ye  shall  die;  but  if  ye  through  the  Spirit  do  mor- 
tify the  deeds  of  the  body,  ye  shall  live.  For  as  many  as  are  led  by  the 
Spirit  of  God,  they  are  the  Sons  of  God.” — Rom.  viii.  12,  13,  14. 

“ The  fruit  of  the  Spirit  is  love,  joy,  peace,  long-suflering,  gentleness, 
goodness,  faith,  meekness,  temperance.” — Gal.  v.  92., 

‘‘For  the  good  that  I would,  I do  not : hut  the  evil 
which  I would  not,  that  I do.” 

Does  St.  Paul  mean  this  of  himself  or  of  some 
other?  It  is  hoped  that  he  speaks  it  of  himself;  and 
means,  that  thoiio^h  his  understandino:  is  convinced  that 
he  ought  to  serve  God,  and  that  he  hath  some  im|jferfect 
desires  to  do  so,  yet  the  law  of  God  without  is  opposed 
by  a law  within.  We  have,  we  say,  a corrupted  na- 
ture, and  a body  of  infirmity,  and  our  reason  dwells  in 


2B0 


READINGS  EOFi  A MONTH. 


the  dark,  and  we  must  go  out  of  the  world  before  we 
leave  our  sin.  Men  think  they  are  like  to  be  undone 
by  innocence,  and  they  can  in  no  way  live  but  by  com- 
pliance with  the  evil  customs  of  the  world ; therefore 
they  conclude  practically,  because  they  must  live,  they 
must  sin.  They  must  live  handsomely,  and  therefore 
must  do  something  unhandsomely,  and  so,  upon  the 
whole  matter,  sin  is  unavoidable.  Fain  they  would,  but 
they  cannot  tell  how  to  help  it  I But  since  it  is  no  bet- 
ter, it  is  well  it  is  no  worse.  For  in  St.  Paul’s  case — - 
no  worse  man — he  would,  and  he  would  not,  he  did 
and  he  did  not ; he  was  willing,  but  he  was  not  able ; 
and  therefore  the  case  is  clear,  that  if  a man  strives 
against  sin,  and  falls  unwillingly,  it  shall  not  be  imput- 
ed to  him. 

If  this  be  true,  God  will  be  very  ill  served.  If  it  be 
not  true,  most  men  will  have  but  small  hopes  of 
being  saved,  because  this  is  the  condition  of  most  men. 
What  then  is  to  be  done  ? Truth  can  do  us  no  hurt,  and 
therefore  we  may  be  willing  to  let  this  matter  pass  un- 
der examination,  for  if  it  trouble  us  now,  it  will  bring 
comfort  hereafter. 

Let  us  first  consider  the  state  of  the  man  of  whom 
St.  Paul  speaks  here,  and  who  it  is  that  is  in  this  state 
of  sad  things;  then  may  we  make  our  resolutions  ac- 
cording as  we  shall  find  it  necessary  for  the  saving  of 
our  souls. 

The  man  St.  Paul  speaks  of,  is  one  that  is  “ dead,” 
one  that  was  ‘‘  deceived  ” and  “ slain,”  one  who  is  “ car- 
nal,” and  sold  under  sin ; he  is  one  that  sins  against 
his  conscience  and  his  reason ; ” he  is  one  in  whom 


feELr-CONTROL. 


231 


“ sin  dwells,’^  but  the  Spirit  of  God  does  not  dwell,  for 
no  good  thing  dwells  in  him  ; he  is  one  who  is  “ brought 
into  captivity  to  the  law  of  sin ; ” he  is  a servant  of  un- 
cleanness, with  his  ‘‘flesh  and  members  serving  the 
law  of  sin.”  Now  if  this  be  a state  of  regeneration,  I 
wonder  what  is,  or  can  be,  a state  of  reprobation ! for 
though  this  be  the  state  of  nature,  yet  it  cannot  be  the 
state  of  one  redeemed  by  the  Spirit  of  Christ ; and  there- 
fore flatter  not  yourselves  any  more,  that  it  is  enough 
to  have  good  desires  and  bad  performances ; never 
think  that  sin  can  dwell  in  you,  and  at  the  same  time 
the  Spirit  of  God  can  dwell  in  you  too»  “ If  ye  live 
after  the  flesh,  ye  shall  die;  but  if  ye,  through  the 
Spirit,  do  mortify  the  deeds  of  the  body,  ye  shall  live 
but  not  else  upon  any  terms  whatsoever. 

And  so  St.  Paul,  immediately  after  describing  the 
state  of  a natural  man,  tells  us  plainly  that  he  that  is 
redeemed  by  the  blood  of  Christ  is  redeemed  from  the 
power  of  sin.  He  that  is  Christ’s  freed-man  is  not  a 
slave  of  sin,  not  captive  to  the  devil  at  his  will.  He 
that  is  in  “ the  flesh  cannot  please  God,”  but  every  ser- 
vant of  Christ  is  freed  from  sin,  and  is  a “ servant  of 
righteousness,”  and  redeemed  from  all  his  “vain  con- 
versation : ” for  this  is  the  end  of  Christ’s  cominof. 

But  how  shall  this  come  to  pass,  since  we  all  find 
ourselves  so  infinitely  weak  and  foolish?  I will  tell 
you.  “ It  is  easier  for  a camel  to  go  through  the  eye 
of  a needle,  than  for  a rich  man  to  enter  into  the  King- 
dom of  Heaven,”  saith  Christ.  It  is  impossible  to  na- 
ture ; it  is  impossible  to  them  that  are  given  to  vanity ; 
it  is  impossible  to  them  that  delight  in  the  evil  snare ; 


232 


READINGS  EOR  A MONTH, 


but  Christ  adds,  “ With  men  this  is  impossible,  but  with 
God  all  things  are  possible.”  What  we  cannot  do  for 
ourselves,  God  can  do  for  us,  and  with  us.  What  na- 
ture cannot  do,  the  grace  of  God  can.  So  that  the 
thing  may  be  done;  not  indeed  by  ourselves,  but  God 
and  man  together  can  do  it. 

Let  no  man,  therefore,  please  himself  with  talking 
of  great  things ; he  that  does  not  practise  as  well  as  he 
talks,  and  do  what  he  desires,  and  what  he  ought  to  do, 
confesses  himself  to  sin  greatly  against  his  conscience; 
and  it  is  a prodigious  folly  to  think  that  he  is  a good 
man,  because  though  he  does  sin,  it  was  against  his 
mind  to  do  so.  Some  men  talk  like  angels,  and  pray 
with  great  fervour,  and  speak  to  God  with  loving  alFec* 
tions,  and  when  they  go  abroad  are  as  passionate  as 
ever,  proud  as  a barbarian  prince,  impatient  of  reproof, 
scornful  to  their  neighbours,  lovers  of  money,  supreme 
in  their  own  thoughts,  and  submit  to  none.  All  their 
spiritual  life  they  talk  of  is  nothing  but  spiritual  hincy 
and  illusion  ; they  are  still  under  the  power  of  their 
passions,  and  their  sin  rules  them  imperiously,  and  car- 
ries them  away  infallibly. 

There  is  no  necessity  for  all  this ; it  ought  and  it 
may  be  otherwise  if  we  please ; for,  I pray,  be  pleased 
to  hear  St.  Paul : “ Walk  in  the  Spirit,  and  ye  shall  not 
fulfil  the  lusts  of  the  flesh  : ” — there  is  your  remedy. 
Some  men  indeed  cannot  choose  but  sin ; but  there  are 
also  some  men  that  cannot  endure  anything  that  is  not 
good  : and  this  is  agreeable  to  the  words  of  our  Blessed 
Saviour:  “A  corrupt  tree  cannot  bring  forth  good  fruit, 
and  a good  tree  cannot  bring  forth  evil  fruit.”  We  may 


SELF-CONTROL. 


233 


see  something  of  this  in  common  experiences.  What 
man  of  oi'dinary  prudence  and  reputation  can  be  temj)t- 
ed  to  steal  ? Or  for  what  price  would  he  be  tempted 
to  murder  his  friend?  If  we  did  hate  all  sins  as  we 
hate  these,  would  it  not  be  as  easy  to  be  as  innocent  in 
other  instances,  as  most  men  are  in  these?  and  we 
should  have  as  few  drunkards  as  we  have  thieves. 

Every  good  man  overcomes  all  the  power  of  great 
sins.  And  are  not  the  temptations  to  little  sins  very 
little  ? Are  they  greater  and  stronger  than  a mighty 
grace?  Could  the  poor  demoniac  that  lived  in  the 
graves,  by  the  power  of  the  devil  break  his  iron  chain 
in  pieces?  and  cannot  he  who  hath  the  Spirit  of  God 
dissolve  the  chains  of  sin  ? “ Through  Christ,  that 

strengthens  me,  I can  do  all  things,”  saith  St.  Paul.  ‘‘If 
God  be  for  us,  who  can  be  against’  us  ? ” And  if  we 
were  so  wise  and  valiant  as  not  to  affright  ourselves 
with  our  own  terrors,  we  should  quickly  find  that  by 
the  help  of  the  Spirit  of  God  we  can  do  more  than  we 
thought  we  could. 

But  men,  in  the  matter  of  great  sins  and  little,  do 
as  the  magicians  of  Egypt.  When  Moses  turned  his 
rod  into  a serpent,  it  moved  them  not ; but  when  they 
saw  the  lice  and  the  flies,  then  they  were  afraid.  We 
see  that,  by  the  grace  of  God,  we  can  escape  great  sins  ; 
but  we  start  at  flies,  and  a bird  out  of  a bush  disorders 
us ; the  lion  in  the  way  troubles  us  not,  but  a frog  and 
a worm  affright  us.  Remember  the  saying  of  St.  Paul, 
“ Christ  came  to  redeem  to  Himself  a Church,  and  to 
present  it,  pure  and  spotless,  before  the  throne  of  grace.” 
And  if  you  mean  to  be  of  this  number,  you  must  en- 


234 


READINGS  FOR  A MONTH. 


deavour  to  be  under  this  qualification ; that  is,  as  St.  Paul 
laboured  to  be,  “ void  of  offence,  both  towards  God  and 
towards  man.” 

Yet  there  must  be  some  allays  in  this  doctrine,  for 
‘‘  who  can  say  that  he  is  clear  from  his  sin  ? ” said  the 
wise  man. 

To  this  I answer,  in  the  words  of  St.  Gregory,  “ All 
men’s  righteousness  will  be  found  to  be  unrighteous,  if 
God  should  severely  enter  into  judgment ; ” but  there- 
fore, even  after  our  innocence,  we  must  pray  for  pardon, 
that  our  innocence,  which,  in  strictness  of  Divine  judg- 
ment, would  be  found  spotted  and  stained,  by  the  mercy 
of  our  Saviour  may  be  accepted.  For  as  no  man  is  so 
much  a sinner,  but  he  sometimes  speaks  a good  word, 
or  does  some  things  not  ill,  and  yet  that  little  good  inter- 
cepts not  that  state  of  evil ; so  it  is  amongst  very  good 
men,  from  whom,  sometimes,  may  pass  something  that 
is  not  commendable ; and  yet  their  heart  is  so  habitu- 
ally right  towards  God,  that  they  will  do  nothing, — I do 
not  say  which  God,  in  justice,  cannot,  but  which,  in 
mercy.  He  will  not,  impute  to  eternal  condemnation. 
The  question  is  not,  whether  or  no  God  could  not,  in 
the  rigour  of  justice,  blame  their  indiscretion,  or  impute 
a foolish  word,  or  chide  them  for  a hasty  answer,  or 
a careless  action,  for  a less  devout  prayer,  or  weak 
hands,  for  a fearful  heart,  or  a trembling  faith.  These 
are  not  the  measures  by  which  God  judges  His  child- 
dren;  “for  He  knoweth  whereof  we  are  made,”  and  He 
remembers  that  we  are  but  dust.  He  judges  us  by 
Jesus  Christ,  that  is,  with  the  allays  of  mercy,  with  an 
eye  of  pardon,  with  the  sentences  of  a Father.  God 


SELF-CONTROL. 


235 


could  entefwitli  us  into  a more  severe  judgment,  but  ho 
Avould  not;  and  no  justice  tied  Him  from  exercising 
that  mercy. 

A Christian’s  innocence,  therefore,  is  always  to  be 
measured  by  the  plain  lines  and  measures  of  the  Com- 
mandments; but  is  not  to  be  taken  into  account  by 
uncertain  opinions,  and  the  scruples  of  timorous  per- 
sons. If  God  did  proceed  against  us  as  we  do  against 
one  another,  no  man  could  abide  innocent  for  so  much 
as  one  hour.  But  God’s  judgment  is  otherwise.  He 
inquires  if  the  heart  be  right,  if  our  labour  be  true,  if 
we  love  no  sin,  if  we  use  prudent  and  efficacious  mea- 
sures to  mortify  our  sin,  if  we  go  about  our  religion  as 
we  go  about  the  biggest  concerns  of  our  life,  if  we  be 
sincere  and  real  in  our  actions  and  intentions.  For  this 
it  is  that  God  requires  of  us  all ; this  is  that  “ sinless 
state”  in  which  if  God  does  not  find  us,  we  shall  never 
see  his  glorious  Face;  and  if  He  does  find  us,  we  shall 
certainly  be  saved  by  the  Blood  of  Jesus.  For  in  the 
style  of  Scripture,  to  be  sincere,  and  to  be  without  offence 
is  all  one.  This  then  is  the  general  measure ; the  par- 
ticulars are  briefly  this:  — 

Every  Christian  is  bound  to  arrive  at  that  state,  that 
he  have  remaining  in  him  no  habits  of  any  sin  what- 
ever. Our  ‘‘old  man”  must  be  “crucified”;  the  body 
of  sin  must  be  destroyed.  These  are  the  Apostle’s 
words. 

He  that  commits  any  one  sin  by  choice  and  deliber- 
ation, is  an  enemy  to  God,  and  is  under  the  dominion 
of  the  flesh.  A sin  chosen  and  deliberately  done,  ac- 
cording to  the  expression  of  Tertullian,  “ devours  salva- 
tion.” 


236  READINGS  FOR  A MONTH. 

Every  Christian  ought  to  attain  to  such  a state  of 
life,  as  that,  he  never  sin,  not  only  by  a long  deliberation, 
but  also  not  by  passion.  I do  not  say  that  he  is  not  a 
good  Christian,  who  by  passion  is  suddenly  surprised, 
and  falls  into  folly  ; but  this  I say,  that  no  passion  ought 
to  make  him  choose  a sin.  For  let  the  sin  enter  by  an- 
ger or  desire,  it  is  all  one,  if  the  consent  be  gained.  It 
is  an  ill  sign  if  a man,  though  on  a sudden,  consents  to 
a base  action. 

There  is  one  step  more,  which,  if  it  be  not  actually 
effected,  it  must,  at  least,  be  greatly  endeavoured,  and 
the  event  be  left  to  God  ; and  that  is,  that  we  strive  for 
so  great  a dominion  over  our  sins,  as  that  we  be  not 
surprised  on  a sudden.  This,  indeed,  is  a work  of  time, 
and  it  is  well  if  it  be  ever  done  ; but  it  must  always  be 
endeavoured.  But  in  this  particular,  even  good  men 
are  sometimes  unprosperous.  St.  Epiphanius  and  St. 
Chrysostom  grew  once  into  choler,  and  they  passed  too 
far,  and  lost  more  than  their  argument — they  lost  their 
reason  and  their  patience  ; and  Epiphanius  wished  that 
St.  Chrysostom  might  not  die  a bishop,  and  he,  in  a 
peevish  exchange,  wished  that  Epiphanius  might  never 
return  to  his  bishoprick.  When  they  had  forgotten  their 
foolish  anger,  God  remembered  it,  and  said  Amen  to 
both  their  cursed  speakings.  Nay,  there  is  yet  a great- 
er example  of  human  frailty  : St.  Paul  and  Barnabas 
were  very  holy  persons ; but  once,  in  a heat,  they  were 
both  to  blame ; they  were  peevish,  and  parted  company. 
This  was  not  very  much ; but  God  was  so  displeased, 
even  for  this  little  “ fly  ” in  their  “ box  of  ointment,”  that 
their  story  says,  they  never  saw  one  another’s  face  again. 


SELF-CONTROL. 


237 


These  sudden  transportations  of  passsion  do  sometimes  de- 
clare the  weakness  of  good  men  ; but  that,  even  here,  we 
ouglit,  at  least,  to  endeavour  to  be  more  than  conquei  ors, 
appears  in  this,  bee  mse  God  allows  it  not,  and  by  punish- 
ino^  such  follies  does  manifest  that  He  intends  that  we 
should  get  victory  over  our  sudden  passions,  as  well  as 
our  natural  lusts. 

And  now  we  come  to  the  last  particular,  which  will 
make  all  the  rest  practicable, — how  all  this  can  be  ef- 
fected, how  we  shall  get  free  from  the  power  and  domin- 
ion of  our  sins. 

The  first  great  instrument  is  faith.  He  that  hath  “ faith 
like  a grain  of  mustard  seed,”,  can  “ remove  mountains.” 
The  mountains  of  sin  shall  fall  flat  at  the  feet  of  the  faith- 
ful man,  and  shall  be  removed  into  the  sea — the  sea  of 
Christ’s  Blood  and  of  penitential  waters. 

The  powers  of  sin  seem  insuperable  to  none,  but  to 
them  that  have  not  faith.  We  do  not  believe  that  God^ 
intends  we  should  do  what  He  seems  to  require  of  us ; 
or  else  we  think  that  the  evil  spirit  is  stronger  than  the 
good  Spirit  of  God. 

Hear  what  St.  John  saith  : My  little  children,  ye 
are  of  God,  and  have  overcome  the  evil  one ; for  the 
Spirit  that  is  in  you  is  greater  than  that  which  is  in  the 
world.”  Believest  thou  this  ? If  you  do  believe  it,  go 
to  your  prayers,  and  go  to  your  guards,  and  go  to  your 
labour,  and  try  what  God  will  do  for  you.  For  “what- 
soever things  ye  desire  when  ye  pray,  believe  that  ye 
shall  receive  them,  and  ye  shall  have  them.”  Now  con- 
sider. Do  not  we  every  day  pray,  in  the  Divine  hymn 
called  Te  Deum,  “Vouchsafe,  O Lord,  to  keep  us  this 


238 


READINGS  FOR  A MONTH. 


day  without  sin  ? ” and  in  the  Collect  at  morning  prayer, 
and  grant  that,  this  day  we  fall  into  no  sin,  neither  run 
into  any  kind  of  danger ; but  that  all  our  doings  may  be 
ordered  by  Thy  governance,  to  do  always  that  which  is 
righteous  in  Thy  sight  ?”  Have  you  any  hope,  or  any 
faith,  when  you  say  that  prayer  ? And  if  you  do  your 
duty  as  you  can,  do  you  think  the  failure  will  be  on  God’s 
part  ? Fear  not,  that,  if  you  can  trust  in  God,  and  do 
accordingly,  “ though  your  sins  were  as  scarlet,  yet  they 
shall  be  white  as  snow.” 

Only  let  us  forsake  all  those  w^eak  propositions, 
which  cut  the  nerves  of  faith,  and  make  it  impossible  for 
us  to  actuate  all  our  good  desires,  or  to  come  out  from 
the  power  of  sin. 

He  that  would  be  free  from  the  slavery  of  sin  and 
the  necessity  of  sinning,  must  also  watch  always.  Aye, 
that  is  the  point ; but  who  can  watch  always  ? Why, 
every  good  man  can  watch  always  ; and  that  we  may 
not  be  deceived  in  this,  let  us  know,  that  the  running 
away  from  a temptation  is  a part  of  our  watchfulness ; 
and  every  good  employment  is  another  great  part  of  it ; 
and  a laying  in  of  provisions  of  reason  and  religion,  be- 
forehand, is  yet  a third  part  of  this  watchfulness  : and 
the  conversation  of  a Christian  is  a perpetual  watch- 
fulness, not  a continual  thinking  of  that  one  or  those 
many  things  which  may  endanger  us ; but  it  is  a con- 
tinual doing  something,  directly  or  indirectly,  against 
sin.  He  either  prays  to  God  for  His  Spirit,  or  relies 
upon  the  promises,  or  receives  the  Sacrament,  or  goes  to 
his  bishop  for  counsel  and  a blessing,  or  to  his  priest  for 
religious  offices,  or  places  himself  at  the  feet  of  good  men, 


SELF-CONTROL. 


239 


to  hear  their  wise  sayings,  or  calls  for  the  Church’s 
prayers,  or  does  the  duty  of  his  calling,  or  actually  re- 
sists temptation,  or  frequently  renews  his  holy  purposes, 
or  searches  into  his  conscience  by  a daily  examination  ; 
so  that,  upon  the  whole,  he  is  for  ever  upon  his  guard. 
This  duty  and  caution  of  a Christian  is  like  watching 
lest  a man  cut  his  finger.  Wise  men  do  not  often  cut 
their  fingers,  yet  every  day  they  use  a knife ; and  a 
man’s  eye  is  a tender  thing,  and  everything  can  do  it 
wrong,  and  everything  can  put  it  out ; yet  because  w^e 
love  our  eyes  so  well,  in  the  midst  of  so  many  dangers, 
by  God’s  Providence,  and  a prudent  natural  care,  by 
winking  when  anything  comes  against  them,  and  by 
turning  aside  when  a blow  is  offered,  they  are  preserved 
so  certainly,  that  not  one  man  in  ten  thousand  does,  by 
a stroke,  lose  one  of  his  eyes  in  all  his  lifetime.  If  we 
would  transplant  our  natural  care  to  a spiritual  caution, 
we  might  by  God’s  grace  be  kept  from  losing  our  souls, 
as  we  are  from  losing  our  eyes. 

But  he  that  would  be  advanced  beyond  the  power 
and  necessity  of  sinning,  must  also  take  great  caution 
concerning  his  thoughts  and  secret  desires ; “ for  lust, 
when  it  is  conceived,  bringeth  forth  sin;”  but  if  it  be 
suppressed  in  the  conception  it  comes  to  nothing ; but 
w^e  find  it  hard  to  destroy  the  serpent,  when  the  egg  is 
hatched  into  a cockatrice.  We  take  no  notice  of  the 
thought,  but  let  it  alone  till  the  sin  be  too  strong,  and 
then  we  complain  we  cannot  help  it.  “ Suffer  not  your 
thoughts  to  grow  up,”  for  they  usually  come,  as  St.  Ba- 
sil says,  “ suddenly  and  easily,  and  without  business ; ” 
but  take  heed  that  you  nurse  them  not ; but  if  you  chance 


240 


READINGS  FOR  A MONTH. 


to  stumble,  mend  your  pace  ; and  if  you  nod,  let  it  awa- 
ken you ; for  he  only  can  be  a good  man  that  raises 
himself  up’ at  the  first  trip,  that  strangles  his  sin  in  the 
birth.  “ Good  men  rise  up  again,  even  before  they  fall,” 
saith  St.  Chrysostom.  Now,  I pray,  consider,  that  when 
sin  is  but  in  the  thought  it  is  easily  suppressed,  and  if 
it  be  stopped  there  it  can  go  no  further ; and  what  great 
mountain  of  labour  is  it  then  to  abstain  from  our  sin  ? 
Is  not  the  wickedness  of  the  eye  easily  cured  by  shutting 
the  eye-lid  ? and  cannot  the  thoughts  of  the  heart  be 
turned  aside  by  doing  business,  by  going  into  company, 
by  reading,  or  by  sleeping.  A man  may  divert  his 
thoughts  by  shaking  of  his  head,  by  thinking  any  thing 
else,  by  thinking  nothing.  Every  man  that  loves  God 
understands  this,  and  more  than  this,  to  be  true. 

Now,  if  things  be  thus,  and  that  we  may  be  safe  in 
that  which  is  supposed  to  be  the  hardest  of  all,  we 
must  need  condemn  ourselves,  and  lay  our  faces  in  the 
dust,  when  we  give  up  ourselves  to  any  sin ; we  cannot 
be  justified  by  saying  we  could  not  help  it. 

Lastly,  if  sin  hath  gotten  the  power  of  any  one  of  us, 
consider  in  what  degree  the  sin  hath  prevailed.  If  but 
a little,  the  battle  will  be  more  easy  and  the  victory 
more  certain ; but  then  be  sure  to  do  it  thoroughly,  be- 
cause there  is  not  much  to  be  done.  But  if  sin  hath 
prevailed  greatly,  then  indeed  you  have  very  much  to 
do ; therefore  begin  betimes,  and  defer  not  this  work  till 
old  age  shall  make  it  extremely  difficult,  or  death  shall 
make  it  impossible. 

If  thou  beest  cast  behind,  if  thou  hast  neglected  the 
duties  of  thy  vigorous  age,  thou  shalt  never  overtake 


SELF-CONTROL. 


241 


that  strength  ; The  hinder  wheel,  though  bigger  than 
the  former,  and  measures  more  ground  at  every  revolu- 
tion, yet  shall  never  overtake  it and  all  the  second 
counsels  of  thy  old  age,  though  undertaken  with  great 
resolution,  and  acted  with  the  strength  of  fear  and  need, 
and  pursued  with  more  pertinacious  purpose  than  the 
early  repentances  of  young  men,  yet  shall  never  over- 
take those  advantages,  which  you  lost  when  you  gave 
your  youth  to  folly,  and  the  causes  of  a sad  repen- 
tance. 

Suggestions  for  Self-Examination,  Resolutions,  <kc. 

Consider  whether  you  are  continually  making  good  reso- 
lutions and  breaking  them.  Remember  particularly  whether 
you  do  this  in  little  instances  which  seem  scarcely  to  be  ques- 
tions of  right  and  wrong,  such  as  neatness,  punctuality,  (fee. 
If  this  be  so,  you  will  do  well  not  to  let  such  a state  of  things 
go  on  any  longer.  It  will  eat,  as  it  were,  at  the  root  of  your 
power  of  self-control  in  greater  things. 

Think  whether  you  satisfy  yourself  by  a half  perform- 
ance of  your  resolutions;  keeping  them  for  a few  days  or 
weeks,  and  then,  when  you  look  back,  soothing  yourself  by 
saying,  “ I did  try.”  This  is  a very  common  state  of  mind, 
and  it  will  hinder  you  from  ever  becoming  a devoted  servant 
of  Christ,  for  it  will  cause  you  to  be  satisfied  with  the  least 
amount  of  duty,  instead  of  striving  after  the  greatest.  If  a re- 
solution can  be  kept  for  a week,  what  but  our  own  weakness  or 
wilfulness  can  prevent  its  being  kept  for  a fortnight,  a month, 
a year,  or  while  one  lives  ? This,  however,  refers  to  resolu- 
tions in  our  own  power,  such  as  not  going  to  any  particular 
place,  or  reading  any  particular  book,  or  indulging  in  any 
known  bad  habit.  Resolutions  against  vanity,  anger,  (fee., 
are  of  a different  kind.  These  bad  feelings  arise  before  we 
are  aware,  and  we  can  therefore  only  resolve  to  strive  against 
them.  We  cannot  engage  to  conquer  them  entirely,  so  that 
they  shall  never  appear  again. 

11 


242 


READINGS  FOR  A MONTH. 


Think  especially  whether  yon  keep  a strict,  watch  over 
your  thoughts,  not  only  checking  those  which  are  wrong,  but 
endeavouring  to  encourage  those  which  are  right.  Amongst 
other  waj’s  of  storing  our  minds  with  good  thoughts,  and 
keeping  out  bad  ones,  it  is  a very  good  practice  when  we  have 
much  leisure,  or  when  our  hands  and  not  our  heads  are  occu- 
pied, to  employ  ourselves  in  learning  by  rote,  so  that  we  may 
store  our  minds  with  thoughts  which  may  return  to  us  at 
other  times.  We  shall  have  made  but  little  progress  in 
self-control  until  we  have  so  accustomed  ourselves  to  govern 
our  words  and  actions  as  to  find  our  chief  labour  to  consist  in 
guiding  our  thoughts. 


PRAYER. 

Almighty  God,  Pitiful  and  Gracious,  <fec. 

O God,  the  Giver  of  all  Grace,  the  Author  of  all  ghostly 
strength,  look  with  compassion  upon  my  infirmities,  and  pre- 
serve me  that  I sleep  not  in  the  death  of  sin.  Help  me  to  be 
fervent  in  prayer,  and  steadfast  in  resolution.  Teach  me  to 
set  a watch  upon  my  thoughts,  and  let  not  my  heart  be  in- 
clined to  any  evil  thing.  Enable  me  to  flee  from  every  oc- 
casion of  sin,  and  so  strengthen  me,  O Lord,  by  Thy  grace, 
that  1 may  fight  a good  fight,  and  conquer,  and  be  crowned 
with  a crown  of  righteousness,  which  I beg  I may  receive 
from  the  Hands,  and  by  the  Mercies,  of  our  Lord  and  Saviour 
Jesus  Christ.  Amen. 

Our  Father,  &c. 


ALMSGIVING. 


“ When  the  Son  of  Man  shall  come  in  His  glory,  and  all  the  holy  angels 
^ith  Him,  then  shall  He  sit  upon  the  throne  of  His  glory  : and  before  him 
shall  be  gathered  all  nations : and  He  shall  separate  them  one  from  another, 
as  a shepherd  divideth  his  sheep  from  the  goats : and  He  shall  set  the  sheep 
on  His  right  hand,  but  the  goats  on  the  left.  Then  shall  the  King  say  unto 
them  on  His  right  hand.  Come,  ye  blessed  of  my  Father,  inherit  the  king- 
dom prepared  for  you  from  the  foundation  of  the  world : for  I was  an  hungred, 
and  ye  gave  me  meat:  I was  thirsty,  and  ye  gave  me  drink:  I was  a stran- 
ger, and  ye  took  me  in  : naked,  and  ye  clothed  me ; I was  sick,  and  ye  vis- 
ited me:  I was  in  prison,  and  ye  came  unto  me.  Then  shall  the  righteous- 
answer  Him,  saying.  Lord,  when  saw  we  Thee  an  hungred,  and  fed  Thee  ? 
or  thirsty,  and  gave  Thee  drink  ? When  saw  we  Thee  a stranger,  and  took 
Thee  in?  or  naked,  and  clothed  Thee?  or  when  saw  we  Thee  sick,  or  in 
prison,  and  came  unto  Thee?  And  the  King  shall  answer  and  say  unto 
them,  Verily  I say  unto  you,  inasmuch  as  ye  have  done  it  unto  one  of  the 
least  of  these  My  brethren,  ye  have  done  it  unto  Me.  Then  shall  He  say 
also  unto  them  on  the  left  hand.  Depart  from  me,  ye  cursed,  into  everlast- 
ing fire,  prepared  for  the  devil  and  his  angels ; for  I was  an  hungred,  and  ye 
gave  Me  no  meat : I was  thirsty,  and  ye  gave  Me  no  drink : I was  a stran- 
ger, and  ye  took  Me  not  in : naked,  and  ye  clothed  me  not : sick,  and  in 
prison,  and  ye  visited  Me  not.  Then  shall  they  also  answer  Him,  saying. 
Lord,  when  saw  we  Thee  an  hungred,  or  athirst,  or  sick,  or  in  prison,  and 
did  not  minister  unto  Thee  ? Then  shall  He  answer  them,  saying.  Verily 
I say  unto  you,  inasmuch  as  ye  did  it  not  to  one  of  the  least  of  these,  ye  did 
it  not  to  Me.  And  these  shall  go  away  into  everlasting  punishment;  but 
the  righteous  into  life  eternal.” — St.  Matt.  xxv.  31—46. 

“ God,”  we  are  told,  “ commendeth  His  love  towards 
us  in  that,  while  we  were  yet  sinners,  Christ  died  for  us. 
Beloved,  if  God  so  loved  us,  we  ought  also  to  love  one 
another.” 

It  is  a joy  to  speak  and  think  of  love.  The  very 


244 


READINGS  FOR  A MONTH. 


heart  bounds  at  the  name.  It  speaks  of  such  unutter- 
able sweetness, — of  being  bathed  and  bedewed  and  over- 
flowed with  the  tender  mercy  of  our  God, — of  being  ad- 
mitted into  His  Secret  Presence,  face  to  Face,  eye  to 
Eye,  to  gaze  on  Him  as  He  Is,  to  lose  ourselves  there 
in  the  boundless  depth  of  His  Essential  Love.  Yet,  says 
a Father,  “ Sweet  is  the  name  of  love,  but  more  sweet 
the  deed.”  “ My  little  children,”  says  the  Apostle,  “ let 
us  not  love  in  word,  neither  in  tongue,  but  in  deed  and 
in  truth.” 

Not  in  word,  but  in  deed,  did  the  Father  love  us, 
when  He  gave  His  Son  to  die  for  us ; not  in  word,  but 
in  deed,  did  God  the  Son  love  us,  when  He  laid  aside 
His  Essential  Glory  and  wedded  Himself  to  our  shame ; 
not  in  word,  but  in  deed,  did  He  love  us,  when  He  hum- 
bled Himself  to  the  Death  of  the  Cross ; and  as  He 
hung  there,  our  sins  pierced  Him  more  sharply  than 
that  awful  blood-stained  Crown  of  Thorns,  or  those  rend- 
ing Nails.  And  shall  we  then  for  ever  go  on  in  the  broad 
beaten  way  of  self-indulgence,  loving  the  world  and  the 
things  of  the  world,  pleasures,  tables,  furniture,  dress, 
ornaments,  luxury,  finery,  all  the  things  which  shall  be 
burnt  up, — thinking  nothing  too  much  to  spend  upon 
ourselves,  unashamed  to  be  so  unlike  Christ,  who 
hath  so  loved  us,  that  we  might  in  our  brethren  love 
Him? 

“ Inasmuch  as  ye  have  done  it  unto  one  of  the  least 
of  these  My  brethren,  ye  have  done  it  unto  Me.”  Such 
gracious  words  does  our  Good  Lord  say  to  us  on  every 
occasion  of  mercy  which  He  offers  to  us.  He  who, 
while  He  fed  Angels,  deigned  to  be  supplied  by  the 


ALMSGIVING 


245 


ministry  of  others,  to  ask  drink  of  an  outcast,  to  be 
naked  upon  the  Cross,  to  have  Ilis  Sacred  Body  wrap- 
ped in  that  linen  cloth  not  His  own,  still  vouchsafes  to 
be  hungry,  athirst,  naked,  sick,  houseless,  in  His  breth- 
ren. He  who  for  us  became  a little  child,  to  sanctify 
childhood,  may  still  be  received,  cherished,  in  little  chil- 
dren. He  still  supplies  us  from  Heaven,  that  he  may  re- 
ceive from  us  on  earth  that  for  which,  before  men  and 
angels.  He  shall  own  Himself  our  debtor;  for  which 
when  Heaven  shall  be  emptied  of  all  its  glorious  Hosts, 
and  Angels,  Archangels,  Powers,  Dominions  shall  stand 
gazing  by.  He  who  supplied  our  wants,  gave  us  what  to 
give,  and  the  love  to  give.  He,  the  Lord  of  all,  shall,  be- 
fore all,  own : “Ye  have  fed  Me,  have  sheltered  Me, 
have  visited  Me,  have  received  Me,  have  relieved  Me, 
your  King  and  your  God.”  Ye,  through  My  love,  have, 
in  them,  loved  Me  on  earth  ; receive  ye  My  love.  Ye, 
in  them,  have  shared  earthly  things,  your  earthly  inher- 
itance, with  Me  on  earth  ; lo,  I share  with  you  My  in- 
heritance, the  inheritance  which  is  Mine  by  right ; that 
ye  be  co-heirs  with  Me  in  heaven.  Ye,  in  pains,  or 
weariness,  or  self-denial  for  them,  shared  my  sorrows  on 
earth  ; now  share  ye  My  joy,  enter  ye  into  the  joy  of 
your  Lord.” 

Oh  unutterable  loving  kindness  and  lowliness  of  our 
Redeemer ! who  not  only  restores  us,  but  would  crown 
us ; not  only  forgives  us,  but  would  account  Himself 
our  debtor  for  that  for  which  He  forgives  us.  “ He 
that  hath  pity  upon  the  poor,  lendeth  unto  the  Lord, 
and  look,  what  he  layeth  out,  it  shall  be  paid  him 
again  ” 


246 


READINGS  FOR  A MONTH. 


It  is  Christ,  then,  who  speaketh  to  us,  by  the  cry  of 
that  distress  which  reach eth  His  own  ear  in  Heaven  ; 
which,  unrelieved,  were  a cry  to  Him  against  us ; if 
ministered  to,  entreats  His  mercy  for  us. 

Sore,  indeed,  is  it  to  think  of  money  wasted  in  lux- 
ury and  idle  show,  or  heaped  up  needlessly  for  those 
who  shall  waste  it,  to  be  worshipped  as  a god,  or  to 
make  men  great  in  this  world  ; very  sore  is  it  to  think 
of  this,  and  that  thereby  those  lasting  joys,  the  bril- 
liancy of  the  heavenly  crown,  our  Redeemer’s  praise  at 
the  last  day,  is  forfeited.  But  could  men,  without 
charity,  be  sound  in  faith,  gentle,  chaste,  upright,  tem- 
perate, pure,  all  which  could  win  the  respect  of  their 
equals  in  society,  and  yet  neglect  Christ  in  His  poor,  we 
have  the  terrible  sentence  of  our  Judge,  “ Depart  from 
me,  ye  cursed,  into  everlasting  fire.” 

Who  will  say  that  not  only  the  wants  of  the 
Church  might  not  be  at  once  supplied,  but  all  other 
wants  of  the  poor  removed,  did  we  all  place  our  God 
where  we  set  ourselves  ; His  Kingdom  and  His  Right- 
eousness first,  ourselves  last ; would  each,  or  even  many 
give  out  of  the  ability  which  God  hath  given  them. 

Let  us  then  consider  our  ways,  and  fix  at  least  some 
portion  which  shall  be  always  God’s. 

The  Jews  bestowed  year  by  year  one  tenth  of  their 
substance  on  the  poor,  beyond  the  one  tenth  which 
they  gave  to  God’s  Priests.  Yearly  they  retained  but 
four  fifths  for  themselves.  One  fifth  of  the  increase 
wherewith  God  had  blessed  them  they  gave  to  Him  in 
His  ministers  and  His  poor ; and  each  third  year,  they 
gave  a third  tenth  to  God.  And  shall  we  then,  on 


ALMSGIVING. 


247 


whom  the  very  name  of  the  Son  of  God  lias  been 
called,  be  content  with  a Jewish  charity  ? Shall  we, 
on  whom  the  light  and  love  of  the  Gospel  has  been 
poured,  fall  short  of  the  measures  of  the  law  ? Have 
we  no  faith,  no  eyes  to  see,  no  hearts  to  look  for 
heavenly  treasures  ? Shall  we  always  be  so  fixed  on 
the  things  of  this  passing  world  as  to  have  no  sense  left 
for  the  things  of  Eternity  ? 

Far  different  are  we  from  our  forefathers  ; they  con« 
fessed  Christ  in  deeds,  we  in  words ; they  had  a care 
for  Christ’s  poor,  we  for  our  families.  They  practised 
self-denying  charity,  men  now  think  it  much  if  they 
give  out  of  superfluities.  They  thought  it  their  highest 
glory  to  glorify  God,  we  to  aggrandize  self.  Their 
habits  were,  what  we  should  think,  an  austere,  and  rude, 
and  self-denying  simplicity ; ours  a soft,  and  elegant, 
and  self-indulgent  luxury. 

Luxuries  which  they  knew  not,  we  have  made  our 
essential  comforts,  and  year  by  year  heap  up  new  luxu- 
ries, and  furnish  our  houses  with  expenses  which  they 
knew  not  of,  and  cover  our  tables  with  needless  pro- 
fusion, and  should  think  the  fare  of  our  forefathers 
coarse  and  hard  ; and  ornament  our  houses  with  re- 
finements, and  our  persons  with  “ gold  and  costly  ar- 
ray.” We  fence  ourselves  round  with  elegances,  until 
there  is  no  way  for  the  breath  of  Heaven  to  pass  through 
and  breathe  into  our  souls  the  spirit  of  charity ; and, 
if  a somewhat  larger  sum  be  needed  for  some  urgent 
Christian  purpose,  we  give  our  own  petty  contributions, 
and  make  up  the  larger  portion  with  the  sale  of  bau- 
bles (confessing  that  we  cannot  obtain  what  we  want 


248 


READINGS  FOR  A MONTH. 


from  men’s  Christian  love),  and  call  this  multiplying  of 
our  luxuries  Christian  charity. 

We  give  guineas  when  we  should  give  tens,  and 
tens  for  hundreds  ; and  hundreds  are  given  when  thou- 
sands might  be  given,  and  yet  abundance  left ; alas  ! 
would  one  need  not  say  when  tens  of  thousands  might 
be  readily  spared,  people  grudge  themselves  their  rich 
reward,  and  think  well  of  themselves  for  some  costless 
otferinof  1 

What  is  first  in  a man’s  affections  find^  no  lack. 
A narrow  income  is  found  large  enough  to  supply  his 
chief,  first  wishes.  Any  one  would  almost  be  surprised 
and  startled  to  find  how  much  himself  had  spent  in 
twenty  years  ; of  how  much  expenditure,  which  passed 
away  unperceived,  he  has  to  give  account  to  God,  when 
his  stewardship  is  to  be  given  up.  When  people  in 
earnest  seek  God  first,  they  will  be  surprised  to  find 
how  much  of  the  wants  of  their  poor  neighbours  they 
may  readily  supply.  The  habits  of  any  luxurious  na- 
tion, like  ourselves,  are  to  spend  largely,  upon  self : 
self  is  its  idol.  “ Luxury,”  says  Bishop  Horsley,  “ ren- 
ders every  man  selfish  upon  principle.”  Our  own 
houses,  our  grounds,  if  we  have  them,  our  own  persons, 
tables,  furniture,  equipage,  attendants,  are  its  first  ob- 
jects ; the  first  thing  to  be  regarded,  that  which  is  es- 
sential to  us.  It  is  taken  for  granted  that  these  are  to 
be  provided  with  “ all  that  the  soul  lusteth  after ; ” no 
matter  for  expense  here,  if  the  eye  be  but  gratified. 
Nay,  in  very  wantonness,  people  multiply  things  which 
in  no  way  minister  unto  their  comfort ; and  when  all 
these  things  have  been  heaped  up,  think  it  a great 


ALMSGIVING. 


249 


thing,  if  some  petty  sum  be  spared  for  Almighty  God. 
But  we  cannot  be  said  to  have  any  adequate  notion  of 
charity  until  we  have  realized,  as  the  habit  of  our 
mind,  that  nothing  that  we  have  is  ours;  that  we  are 
stewards,  not  lords  of  it ; that  week  by  week,  and  day 
by  day,  we  hold  it  of  Him  ; that  we  are  to  give  an  ac- 
count of  it,  coin  by  coin  ; all  we  waste,  misuse,  spend 
in  luxury,  or  on  self ; that  to  hoard  it,  is  to  heap  up 
fire  ; to  spend  it  upon  self,  is  to  lose  it ; to  aggrandize 
ourselves  by  it,  is  to  sink  ourselves  in  God’s  sight ; to 
give  it  largely,  denying  self,  is  to  lay  up  treasure  with 
Almighty  God. 

Yet  giving  is  not  all.  To  use  the  words  of  a pious 
Bishop  of  our  Church,  “ alms  without  mercy  are  like 
prayers  without  devotion,  or  religion  without  humility. 
And  the  works  of  mercy  are  so  many  as  the  affections 
of  mercy  have  objects,  or  as  the  world  hath  kinds  of 
misery. 

“ Men  want  meat,  or  drink,  ar  clothes,  or  a house, 
or  liberty,  or  attendance,  or  a grave.  And  in  propor- 
tion to  these,  seven  kinds  of  corporal  alms  are  reckoned, 
— to  feed  the  hungry,  to  give  drink  to  the  thirsty,  or 
clothes  to  the  naked,  to  redeem  the  captives,  to  visit  the 
sick,  to  entertain  strangers,  to  bury  the  dead.  But,  be- 
sides these,  the  works  of  spiritual  alms  and  mercy  are 
— to  teach  the  ignorant,  to  comfort  the  afflicted,  to  par- 
don offenders,  to  sutfer  and  support  the  weak,  to  pray 
for  all  estates  of  men,*  and  for  relief  to  all  their  neces- 
sities, to  be  gentle  and  charitable  in  censuring  the  ac- 
tions of  others  ; and  many  besides,  too  numerous  to  bo 
discoursed  of  particularly.” 

11^ 


250 


READINGS  FOR  A MONTH. 


“ If  therefore,”  he  adds,  “ thou  hast  no  money,  yet 
thou  must  have  mercy,  and  art  bound  to  pity  the  poor 
and  pray  for  them,  and  throw  thy  holy  desires  and  de- 
votions into  the  treasury  of  the  Church.  And  if  thou 
dost  what  thou  art  able,  be  it  little  or  great,  corporal  or 
spiritual,  the  charity  of  alms,  or  the  charity  of  prayers, 
a cup  of  wine,  or  a cup  of  water,  if  it  be  but  love  to 
the  brethren,  or  a desire  to  help  all  or  any  of  Christ’s 
poor,  it  shall  be  accepted  according  to  that  a man  hath, 
not  according  to  that  he  hath  not.” 

The  same  Bishop  gives  the  following  rules  for  the 
right  disposal  of  our  alms. 

“ Let  no  man,”  he  says,  “ do  alms  uf  that  which  is 
none  of  his  own,  for  of  that  he  is  to  make  restitution. 
But  this  is  not  to  be  understood  as  if  it  were  unlawful 
for  a man  that  is  not  able  to  pay  his  debts  to  give 
smaller  alms  to  the  poor.  He  may  not  give  such  por- 
tions as  can  in  any  sense  more  disable  him  to  do  justice  ; 
but  such,  which  if  they  were  saved,  could  not  advance  the 
other  duty,  may  retire  to  this,  and  do  here  what  they 
may,  since  in  the  other  duty  they  cannot  do  what  they 
should.” 

“ He  that  gives  alms,  must  do  it  with  a single  eye 
and  heart ; that  is,  without  designs  to  get  the  praise  of 
men  ; and  if  he  secures^ that,  he  may  either  give  them 
publicly  or  privately ; for  Christ  intended  only  to  pro- 
vide against  pride  and  hypocrisy,  when  he  bade  alms 
to  be  given  in  secret : it  being  otherwise,  one  of  his 
commandments,  that  “ our  light  should  shine  before 
men.”  This  is  more  excellent ; that  is  more  safe. 

“ According  to  thy  ability  give  to  all  men  that 


ALMSGIVING. 


251 


need  ; and  in  equal  needs,  give  first  to  good  men,  ratlier 
than  to  bad  men ; and  if  the  needs  be  unequal,  do  so 
too  ; provided  that  the  need  of  the  poorest  be  not  vio- 
lent or  extreme.  But  if  an  evil  man  be  in  extreme  ne- 
cessity, he  is  to  be  relieved,  rather  than  a good  man 
who  can  tarry  longer,  and  may  subsist  without  it.” 

“ Give  no  alms  to  vicious  persons,  if  such  alms 
will  support  their  sin  ; as  if  they  will  continue  in  idle- 
ness ; ‘ if  they  will  not  work,  neither  let  them  eat ; ’ 
or  if  they  will  spend  it  in  drunkenness  or  wantonness. 
Such  persons,  when  they  are  reduced  to  very  great  want, 
must  be  relieved  in  such  proportions  as  may  not  relieve 
their  dying  lust,  but  may  refresh  their  faint  or  dying 
bodies.” 

“ Trust  not  your  alms  to  intermediate,  uncertain, 
and  under-dispensers.  By  which  rule  is  not  intended 
the  securing  your  alms  in  the  right  channel ; but  the 
humility  of  your  person,  and  that  ^vhich  the  apostle 
calls  ‘ the  labour  of  love.’  And  if  you  converse  in  hos- 
pitals and  alms-houses,  and  minister  with  your  own 
hand  what  your  heait  hath  first  decreed,  you  will  find 
your  heart  endeared  and  made  familiar  with  the  per- 
sons of  the  poor,  those  excellent  images  of  Christ.” 

“ In  giving  alms  to  beggars  and  persons  of  that 
low  rank,  it  is  better  to  give  little  to  each ; that  we 
may  give  to  the  more,  so  extending  our  alms  to  many 
persons.  But  in  charities  of  religion,  as  building  hos- 
pitals, colleges,  and  houses  for  devotion,  and  supplying 
the  accidental  wants  of  decayed  persons,  fallen  from 
great  plenty  to  great  necessity,  it  is  better  to  unite  our 
alms  than  to  disperse  them ; to  make  a noble  relief  or 


252 


READINGS  FOR  A MONTH. 


maintenance  to  one  and  to  restore  him  to  comfort,  than 
to  support  only  his  natural  needs,  and  keep  him  alive 
only  unrescued  from  sad  discomforts.” 

“ The  precepts  of  alms  or  charity  binds  not  indefi- 
nitely to  all  the  instances  and  kinds  of  charity  ; for  he 
that  delights  to  feed  the  poor,  and  spends  all  his  por- 
tion that  way,  is  not  bound  to  enter  into  prisons  and 
redeem  captives ; but  we  are  obliged,  by  the  presence 
of  circumstances,  and  the  special  dispositions  of  Provi- 
dence to  this  or  that  particular  act  of  charity.  When 
we  have  an  object  present  to  our  eye,  then  we  must 
pity ; for  there  the  Providence  of  God  hath  fitted  our 
charity  with  circumstances.  He  that  is  in  thy  sight 
or  in  thy  neighbourhood  is  fallen  into  the  lot  of  thy 
charity.” 

Such  are  some  of  the  simple  rules  that  have  been 
given  for  the  performance  of  this  great  Christian  duty 
of  mercy  and  almsgiving. 

Let  us  believe  our  Lord’s  words  in  earnest : seek  to 
love  Him,  long  to  requite  Him  Who  gave  His  life  for 
us,  to  whom  we  owe  ourselves,  and  He  will  teach  us 
what  we  can  do.  One  dares  not  compare  duties  or 
graces,  as  though  we  might  cherish  or  perform  the  one 
and  neglect  the  other  ; yet,  while  humility  must  be  the 
groundwork  of  all  we  do,  and  God  Himself  our  only 
end,  there  is  no  deeper  source  of  blessing,  no  more  fre- 
quent means  of  enlarged  grace  to  the  soul,  than  love, 
for  Christ’s  sake,  to  His  little  ones  and  His  poor. 

Blessed,  thrice  blessed,  they  who,  for  love  of  Christ 
and  having  Him  alone  for  their  portion,  have  or  can 
give  their  lives  to  minister  to  and  cherish  them.  But 


ALMSGIVING. 


253 


blessed  in  their  measure,  all  who,  in  whatever  degree 
receiving  them,  receive  Him,  and  receiving  Him,  are 
received  by  Him,  our  only  Hope  and  Stay,  and  Abid- 
ing-place. 

Day  by  day,  therefore,  let  us  learn  to  deny  our- 
selves, our  own  desires,  seeking  not  what  we  can  afford 
to  spend  upon  self,  but  what  we  may  lawfully  deny 
self ; examining  in  detail  our  expenses,  in  order  warily 
to  cut  off  superfluities ; parting  with  luxuries  which 
perish  in  the  using,  and  which  must  soon  part  with  us, 
in  order  to  win  the  love  of  God. 

He  who  overlooks  not  the  cup  of  cold  water  will 
keep  our  offerings.  Each  true  gift  is  everlasting  trea- 
sure, safe,  stored  up,  gathered  year  by  year.  And 
when  time’s  course  shall  have  swept  by,  and  all  the 
things  which  now  distract  us — life’s  pleasure,  pain, 
sorrow,  joy,  riches,  poverty,  distinction,  shame — shall 
be  like  a feverish  dream  from  which  we  are  awakened, 
and  charity  shall  alone  abide,  our  Lord,  whose  coming 
we  look  for,  shall  repay  us ; He  who  enabled  us  to  love 
shall  requite  our  love,  for  He  is  Love. 

God  forbid,  that  on  that  Day  any  of  us  should 
hear,  “Thy  money  perish  with  thee,  because  it  was 
thine.  Thou  watchedst  over  it,  lordedst  over  it  as  if  it 
were  thine,  not  heldest  it  as  thy  Lord’s,  gavest  it  not  as 
His  almoner,  layedst  it  not  up  with  Him,  and  there- 
fore at  His  Coming  shalt  not  be  owned  as  His,  whose 
Coming  thou  didst  not  look  for,  to  meet  Whom  thou 
didst  not  prepare.” 

Beware,  then,  now  and  ever,  what  you  do.  Angels 


254 


READINGS  FOR  A MONTH. 


behold,  your  Saviour  looketh  on,  your  Judge  will  re* 
ward  you. 

Mercifulness  is  Heaven ; unmercifulness  Hell. 

Suggestions  for  Self-Examination.  Resolutions,  (Jtc. 

Think  whether  the  help  you  give  to  the  poor  is  such  as 
really  obliges  you  to  be  self-denying  ; or  whether  you  only 
bestow  upon  them  what  you  do  not  need.  It  is  easy  to  give 
away  clothes  which  we  have  laid  aside,  the  leavings  of  our 
table,  after  a plentiful  dinner,  the  pence,  or  even  shillings,  or 
pounds,  which  we  do  not  know  what  to  do  with ; but  it  is 
not  easy  to  deny  ourselves,  what  may  seem  an  innocent 
pleasure,  for  their  sake.  For  this  reason  it  is  well  to  set  apart 
a certain  portion  of  the  money  at  our  own  disposal  for  the 
purposes  of  charit}^, — a tenth,  or  more  if  possible,  otherwise 
we  may  be  tempted  to  consider  ourselves  just,  and  leave  to 
the  poor  only  what  we  do  not  care  to  spend. 

Consider  whether  you  fancy  yourself  generous  and  liberal 
because  you  like  to  make  handsome  presents.  It  is  quite 
right  on  certain  occasions,  to  make  presents,  but  the  pleasure 
of  giving  is  to  some  persons  much  greater  than  that  of  receiv- 
ing. With  them,  therefore,  the  trial  lies,  not  in  the  act  of 
giving,  but  in  the  persons  to  whom  they  give  ; and  they  may 
very  much  deceive  themselves  by  supposing  they  are  gener- 
ous, when,  in  fact,  they  are  only  self-indulgent.  Our  alms  to 
the  poor  should  always  be  considered  a claim  superior  to  our 
gifts  to  the  rich. 

Think  whether  you  are  as  careful  to  be  just  as  you  are  to 
be  generous;  especially  whether  you  take  care  to  pay  your 
debts,  before  you  indulge  yourself  in  being  liberal.  Consider 
whether  you  are  as  willing  to  work  for  the  poor  as  you  may 
be  to  give  them  money;  whether  you  are  kind  and  consider- 
ate in  your  manner  to  them  ; whether,  if  you  have  the  opportu- 
nity, you  take  pains  to  teach  their  children ; whether  you  try  to 
find  out  their  needs,  or  whether  you  only  relieve  those 


ALMSGIVING. 


255 


which  are,  as  it  were,  thrust  before  you,  so  that  you  cannot 
avoid  seeing  them.  Some  of  these  questions  will  concern  you 
more  as  you  grow  older,  but  you  can  try  yourself  a little  now 
by  inquiring  how  you  behave  to  your  servants,  whether  you 
are  thoughtful  for  them,  gentle  in  manner,  sympathising, 
when  they  are  ill.  You  may  practise  yourself  by  kindness  to 
them  in  showing  mercy  to  the  poor,  when  further  opportu- 
nities shall  be  afforded  you. 

Think  whether  you  ever  try  to  remember  that  the  deeds 
of  kindness  shown  to  the  poor  are  really  shown  to  our  bless- 
ed Saviour.  This  is  the  only  true  principle  of  charity,  the 
only  one  which  will  support  us  through  all  the  effort  and 
self-denial  which  real  charity  requires. 

Think  whether  you  are  as  considerate  and  unselfish  to- 
wards the  members  of  your  own  family  as  you  are  to  those 
who  are  unhappy  and  suffering  amongst  the  poor. 

Think,  also,  whether  you  try  to  be  as  sympathising  and 
kind  to  your  friends  and  acquaintances  as  to  the  poor.  It  is 
not  uncommon  for  very  well-meaning  persons  to  neglect  the 
common  courtesies  and  civilities  of  daily  life,  with  persons  in 
their  own  station,  and  to  think  exclusively  of  the  poor.  This 
is  self-indulgence,  though  it  may  not  at  first  sight  appear  so. 
The  Bible  tells  us  that  we  have  duties  to  all  men. 


PEAYER. 

Almighty  God,  Pitiful  and  Gracious,  Ac. 

O Lord  God,  Father  of  mercies,  the  Fountain  of  comfort 
and  blessing,  who  fillest  Heaven  with  Thy  glory,  and  Earth 
with  Thy  goodness,  make  me,  I beseech  Thee,  Thy  servant ; 
and  give  me  testimony  that  I am  translated  from  death  to 
life,  by  charity  and  love  to  all  my  brethren.  O may  my 
heart  yearn  with  pity  over  the  necessities  of  the  poor  and 
needy;  and  give  me  grace  and  power  to  help  them,  and  re- 
lieve their  miseries.  Enable  me  to  be  just  in  all  my  actions, 
kind  and  sympathising  to  my  friends,  free  from  selfishness, 


256 


READINGS  FOR  A MONTH. 


patient,  and  forbearing ; that  I,  being  merciful  as  my  Heav- 
enly Father  is,  may  receive  the  blessings  provided  for  the 
charitable,  even  comfort  in  sickness,  health  of  body,  and  par- 
don of  my  sins,  through  Thy  mercies  and  blessed  charity,  O 
most  Merciful  Saviour  and  Redeemer,  Jesus.  Amen. 

Our  Father,  <fec. 


CONVERSATION, 


“ If  any  man  oifend  not  in  word,  the  same  is  a perfect  man,  and  able  also  to 
bridle  the  whole  body.  Behold,  we  put  bits  in  the  horses’  mouths,  that  they 
may  obey  us ; and  we  twine  about  their  whole  body.  Behold  also  the 
ships,  which  though  they  be  so  great,  and  are  driven  of  fierce  winds,  yet 
are  they  turned  about  with  a very  small  helm,  whithersoever  the  governer 
listeth.  Even  so  the  tongue  is  a little  member,  and  boasteth  great  things. 
Behold,  how  great  a matter  a little  fire  kindleth!  And  the  tongue  is  a 
fire,  a world  of  iniquity ; so  is  the  tongue  among  our  members,  that  it 
defileth  the  whole  body,  and  setteth  on  fire  the  course  of  nature ; and  it  is 
set  on  fire  of  hell.  For  every  kind  of  beast,  and  of  birds,  and  of  serpents, 
and  of  things  in  the  sea,  is  tamed,  and  hath  been  tamed  of  mankind ; but 
the  tongue  can  no  man  tame;  it  is  an  unruly  evil,  full  of  deadly  poison.” — 
St.  James  iii.  2 — 8. 

“ Who  is  a wise  man  and  imbued  with  knowledge  among  yeu  ? let 
him  show  out  of  a good  conversation  his  works  with  meekness  of  wis- 
dom.”— St  James  iii.  15. 

“Let  no  corrupt  communicktion  proceed  out  of  your  mouth,  but  that 
which  is  good  to  the  use  of  edifying.” — Eph.  iv.  29. 

“Neither  filthiness,  nor  foolish  talking,  nor  jesting,  which  are  not  con- 
venient : but  rather  giving  of  thanks.” — Eph.  v.  4. 

“I  say  unto  you  that  every  idle  word  that  men  shall  speak,  they  shall 
give  account  thereof  in  the  Day  of  Judgment  For  by  thy  words  thou 
shalt  be  justified,  and  by  thy  words  thou  shall  be  condemned.” — St.  Matt. 
xii.  36,  37. 

“ I say  unto  you  that  every  idle  word  that  men  shall 
speak,  they  shall  give  account  thereof  in  the  Day  of 
Judgment.” 

The  passage  may  be  considered  as  one  of  the  most 
awful  and  alarming  to  be  found  in  the  whole  compass 
of  the  revealed  Will  of  God.  ^It  is  enough  to  make 


258 


READINGS  FOR  A MONTH. 


our  very  hearts  die  within  us,  to  reflect  that  for  every 
wicked  word  we  shall  be  judged  on  that  Day,  in  which 
the  balance  shall  be  struck  between  good  and  evil,  and 
our  lots  be  cast  in  Heaven  or  hell.  It  is  terrible  enoup’h 

o 

to  think  of  what  may  be  the  amount  of  evil  known,  and 
confessed,  and  unquestioned  evil  which  may  fall  from  the 
lips  of  any  one  of  us  in  any  single  year  of  our  lives ; but 
the  Scripture  teaches  us  beyond  this,  that  for  every  idle 
word  that  men  shall  speak,  they  shall  give  account 
thereof  in  the  Day  of  Judgment. 

Every  idle  word,  every  thoughtless  speech,  every  un- 
profitable, unedifying  conversation,  every  frivolous  and 
foolish  remark,  every  thing  that  we  ourselves  should  be 
the  first  to  pronounce  not  worth  repeating  is  to  be  re- 
peated in  the  face  of  the  assembled  world,  before  men 
and  angels. 

Surely  it  is  well  to  look  to  ourselves  and  see  what 
are  those  things  we  chiefly  talk  about,  and  how  far  they 
tend  to  edifying. 

On  that  awful  Day,  the  blasphemer  and  the  profane 
swearer  will  hear  their  sentence  of  well-deserved  con- 
demnation : — this  we  know  from  many  a passage  of 
Holy  W rit ; but  He  who  speaks  lightly  or  irreverently 
of  holy  things,  who  can  point  a jest  with  Scriptural 
quotation,  who  presumes  to  trifle  with  the  Law  of  God, 
by  softening  down  or  explaining  away  what  has  been 
strictly  enjoined,  or  who  talks  at  all  about  religion,  when 
he  knows  that  his  doing  so  will  expose  it  to  the  mock- 
ing of  unholy  tongues ; can  we  hesitate  to  infer  from 
the  words  of  our  Lord  that  such  a person  has  involved 
himself  in  an  amount  of  guilt  as  great  as  it  is  probably 


CONVERSATION. 


259 


unsuspected,  and  that  he  will  be  judged  hereafter  with 
a very  ditierent  judgment  from  that  which  he  at  present 
expects  ? 

Again.  Expressions  of  implied  impurity — words 
which  raise  or  encourage  evil  thoughts,  sentences  utter- 
ed with  a double  sense,  language  such  as  the  world 
uses  when  it  would  palliate  the  enormous  guilt  of  forni- 
cation and  adultery — must  not  these  words  be  hateful 
in  the  sight  of  Him  who  is  purity  itself?  Will  they 
not  be  judged  by  Him  hereafter  with  a righteous  judg- 
ment ? 

Once  more.  They  whose  conversation  is  chiefly 
about  their  neighbours’  actions,  and  who,  in  order  to 
make  that  conversation  agreeable  and  amusing  in  the 
opinion  of  the  world,  are  perpetually  on  the  look-out 
for  anecdotes  of  their  neighbours’  follies  and  infirmities  ; 
who  repeat  without  scruple  the  tales  and  calumnies  of 
the  day  ; who  purposely  misrepresent,  or  who  carelessly 
exaggerate  ; who  tell  the  truth,  but  not  the  whole  truth, 
shall,  in  proportion  to  their  error,  be  called  on  to  ac- 
count for  it  before  the  Judgment  Seat  of  Christ. 

And  to  give  one  other  instance  (common  enough,  it 
is  to  be  feared,  in  the  present  times,  and  therefore  very 
needful  for  the  consideration  of  all).  We  are  solemnly 
warned  by  St.  Peter,  that  they  who  “ speak  evil  ” of 
their  fellow-christians  “ shall  give  account  thereof”  to 
Him  that  is  ready  “ to  judge  the  quick  and  the  dead.” 
For  the  censorious,  therefore,  for  the  mischief-maker,  the 
uncharitable  man  who  arraigns  the  sincerity  and  disin- 
terestedness of  those  with  whose  religious  opinions  he 
disagrees,  the  vengeance  of  God  is  preparing.  If  this 


260 


READINGS  FOR  A MONTH. 


be  true — and  who  shall  gainsay  it  ? — can  w^e  lull  our- 
selves into  the  belief  that  it  is  innocent,  that  it  is  safe^ 
to  make  the  questions  which  agitate  and  distract  the 
Church  a subject  of  common  conversation  on  common 
occasions  ? Is  it  right  to  allow  ourselves  to  make  use 
of  party  epithets,  to  talk  irreverently  and  uncharitably, 
to  say  things  which,  if  repeated,  will  excite  angry  feel- 
ings among  those  with  whom  we  differ ; to  disseminate 
those  ill-natured  rumours  of  the  day  with  respect  to 
the  excesses  (whether  on  one  side  or  the  other)  of  those 
who  maintain  extreme  opinions,  and  whose  judgments 
may  not  be  as  sound  as  their  intentions  are  pure  ? 

Many  have  little  scruple  in  doing  these  things ; and 
it  is  easy  to  persuade  oneself  that  denunciation  of  error 
is  a duty  of  all  persons  at  all  times,  and  that  that  is  re- 
ligious and  edifying  conversation  which,  in  point  of 
fact,  is  little  more  than  tattling  and  censoriousness.  But 
it  is  impossible  not  to  trace  the  perilous  effects  which 
this  sort  of  licence  produces  on  the  souls  of  individuals, 
and  it  is  no  difficult  task  to  perceive  the  evil  which  it 
brings  upon  the  Church.  We  can  scarcely  fail  therefore 
to  conclude  that  herein  an  offence  is  committed  against 
God,  for  which,  as  for  more  obvious  transgressions,  men 
wdll  be  held  accountable  hereafter. 

“ In  slandering  a neighbour,”  says  St.  Chrysostom, 
“ thou  hast  made  thyself  liable  to  chastisement  and  ven- 
geance, by  involving  thyself  in  matters  which  in  no  way 
concern  thee.  For  let  not  any  one  tell  me,  in  reply, 
‘Then  I am  an  evil  speaker  when  I speak  falsely;  but 
if  I speak  what  is  true,  I am  far  from  being  so.’  Al- 
though it  be  with  truth  thou  speakest  evil,  this  also  is  a 


CONVERSATION. 


261 


crime.  For  that  Pharisee  spake  evil  of  the  publican 
with  truth : but  nevertheless  this  availed  him  not.  For 
was  not  the  latter,  I ask,  a publican  and  a sinner  ? It 
is  manifest  to  every  one  that  he  was  a publican.  But  at 
the  same  time,  inasmuch  as  the  Pharisee  spoke  ill  of 
him,  he  departed  from  the  temple  with  the  loss  of  eveiy 
advantage.’' 

“ And  not  only  do  I admonish  the  evil  speakers ; 
but  those  besides,  who  hear  others  ill-spoken  of,  I ex- 
hort to  stop  up  their  ears,  and  to  imitate  the  prophet, 
who  saith,  ‘ Whoso  privily  slandereth  his  neighbour, 
him  will  I punish.’  Say  to  thy  neighbour,  ‘ Hast  thou 
any  one  to  praise  or  highly  to  commend  ? I open  my 
ears  to  receive  the  fragrant  oil ; but  if  thou  hast  any 
evil  to  say,  I block  up  the  entrance  to  thy  words ; for  I 
am  not  to  admit  dung  and  dirt.  What  profit  doth  it 
afibrd  me  to  learn  that  such  a one  is  a bad  man  ? The 
greatest  injury,  indeed,  results  from  this,  and  the  worst 
loss.’  ” 

“ Say  to  him,  ‘ Let  us  be  anxious  about  our  own 
faults  ; how  we  may  render  up  an  account  of  our  own 
transgressions,  and  exhibit  this  sort  of  curiosity  and  scru- 
tiny respecting  our  own  lives.  What  excuse  or  par- 
don shall  we  find,  whilst  we  never  even  take  into  con- 
sideration our  own  afiairs,  but  thus  inquisitively  pry 
into  those  of  others  V And  as  it  is  mean  and  extremely 
disgraceful  to  stare  into  a house,  and  to  observe  what  is 
within  as  one  passes,  so  also  to  make  inquisition  into 
another  man’s  life  is  the  last  degree  of  illiberality. 
But  what  is  yet  more  ridiculous  is,  that  those  who  lead 
this  sort  of  life,  and  are  neglectful  of  their  own  affairs, 


262 


READINGS  FOR  A MONTH. 


when  they  have  mentioned  any  of  these  secret  matters, 
beseech  and  adjure  him  who  has  heard  it  not  to  mention  it 
more  to  any  other  person  ; thus  making  it  plain  that 
they  have  done  an  action  which  deserves  censure.  For 
if  thou  beseechest  him  to  tell  this  to  no  other  person, 
much  more  did  it  not  become  thee  to  tell  these  things 
first  to  him.  The  matter  was  safe  while  in  thy  posses- 
sion ; now,  after  betraying  it,  thou  art  grown  anxious  for 
its  safety.  If  thou  art  desirous  that  it  be  not  carried 
abroad  to  another,  do  not  thyself  tell  it.  But  when 
thou  hast  betrayed  the  custody  of  the  matter  to  another, 
thou  doest  what  is  superfluous  and  useless,  in  charging 
him  and  putting  him  on  oath  for  the  safety  of  what 
has  been  spoken.” 

“ ‘ But  it  is  sweet  to  slander.’  Nay, — it  is  sweet 
not  to  speak  evil.  For  he  that  hath  spoken  evil  is 
henceforth  anxious  ; he  is  suspicious,  and  he  fears,  re- 
pents, and  gnaws  his  own  tongue,  being  timorous  and 
trembling  lest  at  any  time  what  he  said  should  be  car- 
ried to  others,  and  bring  great  peril,  and  useless  and 
needless  enmity  on  the  sayer.  ‘Thou  hast  heard  a 
word,’  it  hath  been  said,  ‘ let  it  die  with  thee : and  be 
bold  ; it  will  not  burst  thee.’  What  is  the  meaning  of 
this  ? ‘ let  it  die  with  thee.’  Extinguish  it : bury  it ; 
neither  permit  it  to  go  forth,  nor  even  to  move  at  all ; 
but  as  the  best  course,  be  careful  not  to  tolerate  others 
in  the  practice  of  evil  speaking.  And  should  you  per- 
chance at  any  time  receive  an  impression  from  it,  bury 
it,  destroy  what  has  been  uttered,  deliver  it  over  to  ob- 
livion, in  order  that  you  may  become  like  those  who 
have  not  heard  it,  and  spend  the  present  life  with  much 


CONVERSATION. 


263 


peace  and  security.  It  is  well  if  one  who  spends  all  liis 
leisure  on  the  anxious  consideration  of  liis  own  sins,  and 
the  judgment  of  them,  can  make  any  progress.  But 
when  thou  art  always  busy  about  other  men’s  matters, 
art  thou  ever  likely  to  be  concerned  respecting  what  is 
evil  in  thine  own  ? 

“ Let  us  tiee  then,  beloved,  let  us  flee  slander ! know- 
ing that  it  is  the  very  gulf  of  Satan,  and  the  place 
where  he  lurks  with  his  snares.  For,  in  order  that  we 
may  be  cai’eless  of  our  own  state,  and  may  thus  render 
our  account  the  hea\der,  the  devil  leads  us  into  this 
custom.  But  more  than  this  ; it  is  not  only  a very  se- 
rious matter,  that  we  shall  hereafter  have  to  give  ac- 
count of  what  we  have  spoken,  but  that  we  shall  make 
our  own  oflence  the  heavier  by  these  means  ; depriving 
ourselves  of  all  excuse.  For  he  who  scans  with  bitter- 
ness the  conduct  of  others  can  never  obtain  pardon  for  the 
sins  committed  by  himself.  For  God  will  determine  the 
sentence,  not  only  from  the  nature  of  our  transgressions, 
but  from  the  judgment  which  thou  hast  passed  upon 
others. 

“ The  sin  of  whatsoever  kind  will  not  there  appear 
any  more  such  as  it  w^as  when  committed,  but  will  re- 
ceive a great  and  unpardonable  addition  from  the  judg- 
ment passed  by  thee  upon  thy  fellow  servant.” 

Such  thoughts  as  these  must  surely  make  us  think 
seriously  of  the  nature  of  sins  of  the  tongue  ; yet  unless 
we  take  active  measures  for  getting  the  mastery  over 
ourselves,  the  feeling  will  be  a transient  one.  The  pow- 
er of  control  does  not  come  of  itself.  It  is,  under  grace, 
the  consequence  of  many  petty  victories,  in  many  petty 


264 


READINGS  FOR  A MONTH. 


conflicts.  And  these  incessant  struggles  with  our  natu- 
ral impulses,  in  matters  which  seem,  at  the  moment,  of 
no  great  consequence,  are  amongst  the  most  irksome  to 
which  we  are  exposed  in  the  course  of  our  spiritual  trial. 

But  we  are  not  our  own  ; we  have  been  bought  with 
a price ; and,  therefore,  we  must  glorify  God  in  our  bod- 
ies, and  in  our  spirits,  which  are  God’s.  Every  mem- 
ber must  be  disciplined  into  obedience  unto  the  head. 
The  tongue,  as  well  as  the  eye,  the  hand,  and  the  foot, 
must  do  the  will  of  Him  that  made  it.  Keligious  sub- 
jects, indeed,  are  not  the  only  subjects  upon  which  ear- 
nest-minded persons  will  speak.  Bather,  those  who  are 
most  religious  are  too  reverential  to  speak  much  about 
it  in  ordinary  conversation.  But  the  conversation  of 
Christians  may  be  described  generally  as  innocent, 
harmless  ; such  as  angels  may  listen  to,  and  such  as  may 
in  no  way  tend  to  hinder  our  growth  in  grace. 

“ It  must  minister  grace  to  the  hearers,”  that  is,  ob- 
serves Bishop  Taylor,  “ it  must  be  as  far  from  sullen  ness 
as  it  ought  to  be  from  lightness.  Plaisance,  and  joy, 
and  a lively  spirit,  and  a pleasant  conversation,  and  the 
innocent  caresses  of  a charitable  humanity,  are  not 
forbidden.  For  cheerfulness  and  a festival  spirit  fill  the 
soul  full  of  harmony.  It  composes  music  for  churches 
and  hearts  ; it  makes  and  publishes  glorifications  of 
God ; it  produces  thankfulness,  and  serves  the  end  of 
charity  ; and  if  a facete  discourse  and  an  amicable 
friendly  mirth  can  refresh  the  spirit,  and  take  it  off  from 
the  vile  temptation  of  peevish,  despairing,  uncomplying, 
melancholy,  it  must  needs  be  innocent  and  commend- 
able.” 


CONVERSATION. 


2G5 


But  when  the  jest  hath  teeth  and  nails,  biting  or 
scratching  our  brother, — when  it  is  loose  and  wanton — 
when  it  is  unseasonable,  and  much,  or  many, — when  it 
serves  ill  purposes,  or  spends  better  time,  then  it  is  the 
drunkenness  of  the  soul,  and  makes  the  spirit  fly  away, 
seeking  for  a temple  where  the  mirth  and  the  music  are 
solemn  and  religious.” 

Much  that  is  tolerated  in  the  world  is  of  this  nature. 
Indelicacy,  making  a mock  of  sin,  retailing  the  deeds  of 
those  who  commit  sin,  trifling  and  frivolity,  the  conven- 
tional falsehoods  which  the  world  counts  as  no  falsehood, 
tales  and  anecdotes  of  scandal,  encouraging  religious 
dissensions  by  party  language,  uncharitable  censures, 
irritating  remarks,  for  all  these  we  shall  one  Day  be  cal- 
led to  a strict  account.  And  as  a preparation  for  that 
awful  Judgment,  would  we  inquire  into  the  condition  of 
our  souls  now,  there  is  one  text  laid  down  in  Scripture 
by  which  we  may  try  ourselves,  with  the  certainty  that 
we  cannot  be  misled  by  it.  That  text  is : — “ If  any 
man  among  you  seem  to  be  religious,  and  hridleth  not 
his  tongue^  but  deceiveth  his  own  heart,  this  man’s  re- 
ligion is  vam.” 


Suggestions  for  SelfExamination,  Resolutions,  <kc. 

Think  whether  you  are  apt  to  be  led  away  in  conversa- 
tion, talking  quickly,  and  not  pausing  to  consider  if  what  you 
are  saying  will  be  pleasing  to  God.  If  we  could  habitually 
feel  the  Presence  of  God,  the  danger  of  conversation  would 
be  gone.  ^We  all  know  how  careful  we  are  in  the  presence 
of  a person  whom  we  respect. 

Think  whether,  when  your  conscience  suggests  that  you 
12 


266 


READINGS  FOR  A MONTH. 


are  wrong  in  what  you  have  said,  or  are  about  to  say,  you  in- 
stantly check  yourself,  even  though  you  may  fancj^  also  that 
you  are  over  particular. 

Think  whether  you  are  deferential  in  conversation,  listen- 
ing attentively  to  others,  instead  of  thrusting  forward  your 
own  opinions.  Think  also  whether  you  speak  respectfully  of 
persons  in  authority,  and  kindly  of  all  men. 

Think  also  whether  you  ever  speak  lightly  of  sinful  prac- 
tices. It  is  not  uncommon  to  hear  intemperance  laughed  at, 
and  made  to  appear  absurd.  This  tends  to  make  people  for- 
get how  grievous  a sin  it  is  in  the  sight  of  God. 

Think  whether  you  ever  betray  secrets. 

Consider  whether  you  are  moody  or  ungracious  in  conver- 
sation. Young  people  often  give  way  to  this  kind  of  reserve 
and  constraint ; and  excuse  themselves  by  saying  that  it  is 
natural  to  them.  It  may  be  natural,  but  it  does  not  follow 
that  it  is  right.  There  are  many  cases  in  which  it  is  as  much 
our  duty  to  exert  ourselves  in  conversation  as  it  is  to  watch 
that  we  say  nothing  wrong. 

Think  whether  you  habitually  guard  against  exaggeration 
or  the  slightest  tendency  to  untruth.  It  is  not  always  a duty 
to  say  all  we  think,  but  it  is  quite  a duty  to  say  nothing 
which  we  do  not  think. 

Think  whether  you  check  yourself  when  you  are  inclined 
to  boast  or  be  argumentative,  or  talk  from  conceit,  wishing 
to  display  your  cleverness  or  learning. 

PRAYER. 

Almighty  God,  PitifuTand  Gracious,  &c. 

Almighty  God,  Whose  Eyes  are  in  all  the  world,  beholding 
the  evil  and  the  good,  give  to  me,  Thy  servant,  such  an  aw- 
ful sense  of  Thy  Presence,  that  I may  set  a watch  upon  m}*- 
mouth,  and  keep  the  door  of  my  lips,  that  my  words  may  be 
holy,  and  my  conversation  tend  ever  to  edification  and  right- 
eousness. Deliver  me  from  anger  and  evil  speaking,  from 


CONVERSATION. 


267 


self-conceit  and  levity,  from  deceit  and  exaggeration,  and 
grant  that  in  the  Great  Day  of  Account,  when  every  idle 
word  shall  be  judged,  I may  be  accepted  for  His  sake.  Who 
spake  as  never  man  spake,  our  Blessed  Saviour  and  Redeem- 
er, Jesus  Christ.  Amen. 

Our  Father,  <fec. 


RESIGNATION  TO  THE  WILL  OF  GOD. 

“ I blessed  the  Most  High,  and  I praised  and  honoured  Him  that  liveth 
for  ever,  whose  dominion  is  an  everlasting  dominion,  and  His  Kingdom 
is  from  generation  to  generation.  And  all  the  inhabitants  of  the  earth  are 
reputed  as  nothing.  And  He  doeth  according  to  His  "Will  in  the  army  of 
heaven  and  among  the  inhabitants  of  the  earth,  and  none  can  stay  His 
hand,  or  say  unto  Him,  What  doest  Thou  ? ” — ^Daniel  iv.  34. 

“My  thoughts  are  not  your  thoughts,  neither  are  your  ways  my  ways, 
saith  the  Lord.  For,  as  the  heavens  are  higher  than  the  earth,  so  are  My 
ways  higher  than  your  ways,  and  My  thoughts  than  your  thoughts.” — 
Isaiah  Iv.  8,  9. 

“Woe  unto  him  that  striveth  with  his  Maker  1 Let  the  potsherd  strive 
with  the  potsherds  of  the  earth.” — Isaiah  xlv.  9. 

“ He  is  in  one  mind,  and  who  can  turn  Him  ? and  what  His  Soul  do- 
sireth,  even  that  He  doeth.” — Job  xxiii.  13. 

“Acquaint  now  thyself  with  Him,  and  be  at  peace : thereby  good  shall 
come  unto  thee.” — Job  xxii.  21. 

“ Then  shalt  thou  have  thy  delight  in  the  Almighty,  and  shalt  lift  up 
thy  face  unto  God.  Thou  shalt  make  thy  prayer  unto  Him,  and  He  shall 
hear  thee,  and  thou  shalt  pay  thy  vows.  Thou  shalt  also  decree  a thing, 
and  it  shall  be  established  unto  thee ; and  the  light  shall  shine  upon  thy 
ways.” — Job  xxii.  21.  26—28. 

“And  we  know  that  all  things  work  together  for  good  to  them  that 
love  God.” — Eom.  viii.  28. 

“O  the  depth  of  the  riches  both  of  the  wisdom  and  knowledge  of 
God!  how  unsearchable  are  His  judgments,  and  His  ways  past  finding  out. 
For  of  Him,  and 'through  Him,  and  to  Him,  are  all  things ; to  Whom  be 
glory  for  ever.” — Rom.  xi.  33 — 36. 

“ Abba,  Father,  all  things  are  possible  unto  Thee ; take  away  this  cup 
from  me;  nevertheless,  not  what  I will,  but  what  Thou  wilt.” — St.  Mark 
xiv.  36. 

It  is  the  glory  and  bliss  of  Angels  to  be  the  Minis- 
ters of  God,  “to  do  His  pleasure,”  to  “behold  the 
Father’s  face,”  to  read  therein  His  Divine  Blessed  Will, 


RESIGNATION  TO  THE  WILL  OP  GOD. 


269 


and  to  do  it.  It  is  the  misery  of  devils  and  of  the 
damned,  eternally  to  will  what  God  willeth  not,  not  to 
will  what  He  willeth.  On  earth,  whoever  wills  what 
God  wills  not,  so  far  dethrones  God,  and  sets  np  his 
own  will  to  dispute  the  Almightiness  and  Wisdom  of 
the  Eternal  God.  It  matters  not  wherein  the  least  self- 
will  is  exerted,  in  the  least  things  or  the  greatest.  A 
“ cup  of  cold  water  ” may  gain  a brighter  reward  than 
“ large  gifts  out  of  abundance.”  Sins  about  seemingly 
small  things  may  bring  the  same  damnation  as  those 
which  fill  the  world  with  misery. 

By  the  fall,  man’s  will  lost  the  power  and  wisdom 
wherewith  God  endowed  it,  and  now,  “ what  measure,” 
saith  a holy  man,  “ doth  man’s  desire  set  itself?  Would 
not  he  who  through  usury  gaineth  a little  money,  in 
like  way  attempt  to  gain  the  whole  world,  if  it  were 
possible  ? If  power  were  not  wanting  to  the  will,  I say 
confidently,  the  whole  world  would  not  sufiice  one  who 
is  in  the  power  of  self-will.” 

It  was,  then,  to  cure  this  deep  disease  of  self-will 
that  our  Good  Lord  came,  in  our  nature,  to  fulfil  the 
Father’s  Will,  to  will  what  the  Father  willed,  to  “ empty 
Himself  and  become  obedient  unto  death,  and  that  the 
death  of  the  Cross.”  He  was  circumcised,  and  became 
“ obedient  unto  the  law,  for  man,”  to  “ redeem  us  fi^om 
the  curse  of  the  law.”  He  became  obedient,  not  only 
to  His  Father,  with  Whom,  as  God,  He  was  co-equal, 
but  as  man, to  the  creatures.  His  earthly  mother  and  His 
reputed  father,  whom,  as  God,  he  created  for  Himself. 
He  began  to  hallow  obedience  to  parents,  “ the  first 
commandment  with  promise,”  by  subjecting  His 


210 


READINGS  FOR  A MONTH. 


own  Will  to  theirs.  He  spake  not  with  authority  until 
He  had  given  the  example  of  obedience.  And  when 
He  entered  on  His  Ministry,  the  Will  of  His  Father 
was  the  full  contentment,  refreshment,  stay,  reward,  of 
His  soul  as  man.  What  to  us  men  are  our  meat  and 
drink,  the  repairs  of  the  daily  decay  of  nature,  the 
medicine  of  our  weariness,  the  staff  of  our  life,  a re- 
ward of  our  toils,  that  to  Him  was  His  Father’s  Will : 
“ My  meat  is  to  do  the  Will  of  Him  that  sent  Me  and 
to  finish  His  work.” 

Such  was  the  oneness  with  His  Father’s  Will, 
which,  for  us  men  and  for  our  salvation.  He  wrought 
for  us,  which,  for  our  example.  He  pourtrayed.  And 
herein,  besides  that  perfect  fulfilment  of  the  Will  of 
God,  He  seemeth  to  tell  us  how  to  learn  it. 

To  suffer  the  Will  of  God  is  the  surest,  deepest, 
safest  way  to  learn  to  do  it.  For  it  has  least  of  self. 
It  needeth  only  to  be  still,  and  it  reposeth  at  once  in 
the  loving  Will  of  God.  If  we  cannot  do  great  things, 
we  can,  at  least,  meekly  bear  chastening,  hush  our  souls 
and  be  still.  It  seems  simple  and  plain  at  once.  It  is 
but  to  own  that  God  ordereth  all  things  righteously, 
and  overruleth  to  His  righteous  ends  all  man’s  unright- 
eousness, and  so  to  • accept  all  at  once  even  man’s  per- 
verseness from  the  Almighty  Hand  of  God.  It  is  but 
to  believe  that  nothing  is  so  slight  as  to  escape  God’s 
perfect  Knowledge ; that  His  Wisdom  ruleth  over  all, 
appointeth  all,  and  so  to  submit  itself  to  all.  We  un- 
learn self-will  by  receiving  all  patiently,  which  crosses 
self.  Our  first  rebellion,  our  first  going  astray  from 
God,  was  to  will  for  ourselves  what  God  willed  not ; 


RESIGNATION  TO  THE  WILL  OF  GOD.  27 1 


our  first  return  is,  to  receive  wliat  we  will  not,  because 
God  willetli  it. 

Whatever,  therefore,  thy  grief  or  trouble  be,  take 
every  drop  in  thy  cup  from  the  Hand  of  Almighty 
God.  Thou  knowest  well  that  all  comes  from  God,  or- 
dered or  overruled  by  Him.  How  was  the  cup  of  thy 
Lord  filled,  which  He  drank  for  thee  ? All  was  of  God, 
yet  almost  all  came  through  man.  Through  the  con- 
tempt of  man,  was  His  Virgin  Mother  thrust  aside,  and 
He  laid  in  His  manger-bed.  Through  the  neglect  of 
man,  “ He  had  not  where  to  lay  His  Head.”  Through 
man  was  He  blasphemed,  through  man  spit  upon,  buf- 
feted, scourged,  nailed,  crucified,  as  by  man  He  is  now 
crubified  afresh. 

Neither  think  any  trouble  too  small,  wherein  to  see 
the  Will  of  God  for  thee.  Great  troubles  come  but 
seldom.  Daily  fretting  trials — that  is,  what  of  thyself 
would  fret  thee — may  often,  in  God’s  Hands,  conform 
thee  more  to  His  Gracious  Will.  They  are  the  daily 
touches,  whereby  He  traces  on  thee  the  likeness  of  His 
Divine  Will.  There  is  nothing  too  slight  wherein  to 
practise  oneness  with  the  Will  of  God.  By  daily  prac- 
tice in  little  things,  are  our  senses  exercised,  our  limbs 
nerved,  our  skill  perfected.  By  daily  practice  in  slight 
crosses  of  our  own  will,  do  we  learn  the  lesson  our 
Lord  taught.  “ Not  as  I will,  but  as  Thou.”  All  the 
things  whereof  men  daily  complain  may  perfect  Thee 
in  the  Will  of  God.  The  changes  of  the  seasons, 
bodily  discomforts  or  ailments,  rude  words,  petty  slights, 
little  jealousies,  unevenness  of  temper  in  those  with 
whom  thou  livest,  misunderstandings,  censures  of  thy 


272 


READINGS  FOR  A MONTH. 


faith,  or  practice,  severe  judgments,  thanklessness  of 
those  thou  wouldest  benefit,  interruptions  in  what  thou 
wouldest  do,  oppressiveness  or  distraction  of  thy  labours  ; 
whatever  thou  canst  think  of,  wherein  others  fret  them- 
selves, and  still  more  thyself ; therein  thou  seest  how  to 
be  of  one  will  with  God. 

It  is  part  of  the  Faith  that,  since  nothing  is  of 
chance.  He  without  whom  “not  a sparrow  falleth  to 
the  ground,”  appointeth  each  slightest  accident  of  thy 
life.  He  with  whom  “ the  hairs  of  thy  head  are  all 
numbered”  knoweth  every  throb  of  thy  brow,  each 
hardly  drawn  breath,  each  shoot  of  pain,  each  beating 
of  the  fevered  pulse,  each  sinking  of  the  aching  heart. 
Keceive,  then,  what  are  trials  to  thee^  not  in  the  main 
only,  but  one  by  one,  from  His  All-loving  Hands; 
thank  His  Love  for  each ; unite  each  with  the  suffer- 
ings of  Thy  Redeemer ; pray  that  He  will  thereby  hal- 
low them  to  thee.  Thou  wilt  not  know  now  what  He 
thereby  will  work  in  thee  ; yet,  day  by  day,  shalt  thou 
receive  the  impress  of  the  likeness  of  the  Ever-blessed 
Son,  and  in  thee  too,  while  thou  knowest  it  not,  God 
shall  “ be  glorified,”  yea,  and  “ shall  glorify  thee.” 

“Consider,”  says  a good  Bishop  of  our  Church, 
that  “ God,  who  in  mercy  and  wisdom  governs  the 
world,  would  never  have  suffered  so  many  sadnesses, 
and  have  sent  them  especially  to  the  most  virtuous  and 
the  wisest  men,  but  that  He  intends  they  should  be  the 
seminary  of  comfort,  the  nursery  of  virtue,  the  exercise 
of  wisdom,  the  trial  of  patience,  the  venturing  for  a 
crown,  and  the  gate  of  glory.” 

“Afflictions,”  he  adds,  “ are  oftentimes  the  occasions 


RESIGNATION  TO  THE  WILL  OF  GOD.  273 


of  great  temporal  advantages ; and  we  must  not  look 
upon  them  as  they  sit  down  heavily  upon  us,  but  as 
they  serve  some  of  God’s  ends,  and  the  purposes  of 
universal  Providence.  If  a man  could  have  opened 
one  of  the  pages  of  the  Divine  Council,  and  could  have 
seen  the  event  of  J oseph’s  being  sold  to  the  merchants 
of  Amalek,  he  might,  with  much  reason,  have  dried  up 
the  young  man’s  tears ; and  when  God’s  purposes  are 
opened  in  the  events  of  things,  as  it  was  in  the  case  of 
Joseph,  when  he  sustained  his  father’s  family  and  be- 
came lord  of  Egypt,  then  we  see  what  ill  judgment  we 
made  of  things,  and*  that  we  were  passionate  as  chil- 
dren, and  transported  with  sense  and  mistaken  interest. 
For  God  esteems  it  one  of  His  Glories  that  He  brings 
good  out  of  evil ; and  therefore  it  were  but  reason  we 
should  trust  God  to  govern  His  Own  world  as  He 
pleases;  and  that  we  should  patiently  wait  till  the 
change  cometh,  or  the  reason  be  discovered.” 

Yet  since  in  some  trials  the  soul  is  often  perplexed 
by  its  very  sutfering,  it  may  be  for  our  rest,  when  we 
shall  be  called  to  God’s  loving  discipline  of  sufferings 
to  have  such  simple  rules  as  these  : — 

It  is  not  against  the  Will  of  God,  even  strongly  to 
desire,  if  it  should  be  His  Will,  what  yet  may  prove 
not  to  be  His  Will.  Entire  submission  to  the  Will  of 
God  requireth  absolutely  these  two  things.  Wholly 
will  whatsoever  thou  knowest  God  to  will ; wholly  re- 
ject whatsoever  thou  knowest  God  willeth  not.  Be- 
yond these  two,  while  the  Will  of  God  is  as  yet  not 
clear  unto  thee,  thou  art  free.  We  must,  indeed,  in 
all  our  prayers,  have  written,  at  least,  in  our  hearts, 
12* 


274 


READINGS  FOR  A MONTH. 


those  words  spoken  by  our  Dear  Lord  for  us.  “ Not 
as  I will,  but  as  Thou.”  We  shall,  in  whatever  degree 
God  hath  conformed  our  Will  to  His,  hold  our  will  in 
suspense,  even  while  yet  uncertain,  ready  to  follow  the 
balance  of  His  Gracious  Will,  even  while  we,  trembling 
watch  its  motions,  and  our  dearest  earthly  hopes,  laid 
therein,  seem  ready  gradually  to  sink,  for  the  rest  of 
this  life,  in  the  dust.  David  feared,  and  lay  all  night 
upon  the  earth,  and  prayed  earnestly  for  the  child  of 
his  great  sin ; “ Who  can  tell  whether  God  will  be 
gracious  to  me,  that  the  child  may  live  ? ” When  the 
child  was  dead,  he  arose  from  the  earth  and  worshipped 
his  heart  wholly  one  with  the  Will  of  God. 

And  so  thou,  too,  whatever  it  be  which  thou  wiliest, 
— the  health  and  life  of  those  thou  lovest  as  thine  own 
soul,  the  turning  aside  of  any  threatened  scourge  of  God, 
the  healing  of  thine  aching  heart,  the  cleansing  away  of 
harassing  thoughts,  or  of  coldness,  or  distraction  in  pray 
er,  or  deadness  of  soul,  or  absence  of  spiritual  consolation, 
thou  mayest  without  fear  ask  it  of  God  with  thy  whole 
heart,  and  desire  it  wholly  and  earnestly,  so  that  thou 
desire  therein  the  glory  of  God,  and,  though  with  sinking 
heart,  welcome  the  Will  of  God,  when  thou  knowest  as- 
suredly what  that  Will  is. 

Nor  is  it  against  the  Will  of  God  to  be  bowed 
down  and  grieved  by  what  is  the  Will  of  God.  How 
can  we  but  weep,  and  have  sorrow  of  heart,  when  if  it 
be  for  our  own  sins  and  the  sins  of  our  people,  the  Ark, 
the  Church  of  God  is  sorely  shaken,  and  the  hearts  of 
men  are  perplexed,  and  the  Work  of  God  is  hindered. 
How  can  the  hearts  of  those  who  fear  the  Lord  but  sink, 


RESIGNATION  TO  THE  WILL  OF  GOD. 


215 


when  the  love  of  Him  is  waxed  cold,  and  well  nigh 
“ all  flesh  corrupteth  its  way  upon  the  earth,”  and  the 
Church  cries  to  God  yet  seems  to  be  heard,  like  Abra- 
ham, but  for  few.  Such  heaviness  is  according  to  the 
Will  of  God,  who  willeth  all  men  to  be  saved,  and  come 
to  the  knowledge  of  the  Truth. 

And  even  when  the  heaviness  is  for  our  own  private 
grief,  yet,  if  it  be  patient,  it,  too,  is  according  to  the 
Will  of  God.  For  God  hath  made  us  such  as  to  suffer. 
He  willeth  that  suffering  be  the  healthful  chastisement 
of  our  sins.  If  we  had  not  grief,  we  should  not  have 
suffering,  and  without  suffering,  there  were  no  healing. 
We  may  then  be  bowed  down  by  heaviness,  so  that  we 
‘‘  humble  ourselves  under  the  Mighty  Hand  of  God,” 
we^  may  grieve,  so  that  we  pour  out  our  grief  into  his 
Fatherly  Bosom,  and  “ with  our  tears  wash  our  Tender 
Saviour’s  feet.”  “Father,  nevertheless  not  as  I will,  but 
as  Thou.”  So  hath  our  Lord  sanctified  all  the  natural 
shrinkings  of  our  lower  will.  He  vouchsafed  to  allow 
the  natural  Will  of  His  sacred  Manhood  to  be  “ amazed 
and  very  heavy  ” at  the  mysterious  sufierings  of  the 
Cross,  to  hallow  the  “ mute  shrinkings  ” of  ours,  and 
guide  us  on  to  His  all-holy  submission  of  His  Will. 

Be  this,  then,  our  watchword,  for  the  Church,  for 
those  we  love,  for  our  own  souls.  Be  this  our  rule  in 
action,  “ not  what  I will,  but  what  Thou  ;”  this,  in  suf- 
fering “ not  what  I,  but  what  Thou.”  This  shall  hallow 
our  hope  ; this  shall  hush  our  fears  ; this  shall  ward  off 
disquiet ; this  shall  still  our  displeasure ; this  shall  pre- 
serve our  peace ; this  shall  calm  anxieties  ; this  (if  so  it 
must  be)  shall  soothe  our  heartaches ; this  shall  give 


276 


READINGS  FOR  A MONTH. 


repose  to  our  weariness ; this  (the  deeper  our  trouble) 
shall  be  the  deeper  foretaste  of  Everlasting  Peace  and 
Best. 


Suggestions  for  Self-Examination^  Resolutions,  dsc. 

Consider  whether,  in  your  every-day  life,  you  are  in  the 
habit  of  complaining  of  little  annoyances : heat,  cold,  fatigue, 
discomfort,  <fec.  Even  for  domestic  happiness,  setting  aside 
higher  considerations,  this  is  a serious  defect.  We  should  do 
well  to  resolve  never  really  to  complain  of  any  trifling  incon- 
venience, unless  by  complaining  it  can  be  remedied.  Obser- 
vations of  the  kind  are  somejimes  made  laughingly,  and  then 
they  do  not  signify;  but  mournful  lamentations  over  the  wea- 
ther, or  our  own  little  sufferings,  cast  a cloud  over  the  bright- 
ness of  family  life,  and  are — though  we  may  not  think  so — 
indications  of  a spirit  which  repines  at  the  Will  of  God. 

Think  whether  you  can  submit  patiently  to  disagreeable 
circumstances,  when  they  come  to  you  apparently  by  the  will 
of  man.  This  is  often  much  more  difficult  than  to  endure  af- 
flictions which  come  to  us  more  immediately  from  the  Provi- 
dence of  God. 

Consider  whether  you  habitually  check  your  own  will  in 
trifles  : not,  as  the  expression  is,  liking  always  to  have  your 
own  way. 

Think  whether  you  watch  to  see  the  end  of  events,  which 
have  been  at  the  time  contrary  to  your  wishes.  We  may 
learn  most  wonderful  lessons  of  faith  in  this  wa}^  Y oung 
persons,  indeed,  cannot  have  had  much  experience  in  the 
course  of  the  world’s  affairs ; but  it  is  well  to  begin  such  a 
habit  of  thoughtfulness  early,  for,  even  in  very  slight  circum- 
stances, we  shall  constantly  have  cause  to  observe  how  all 
things  work  together  for  good. 

Think  whether  you  have  an  anxious  temper;  whether 
you  load  to-day  with  the  sorrows  of  to-morrow.  This  cannot, 
perhaps,  entirely  be  avoided,  when  we  are  doubtful  as  to 


RESIGNATION  TO  THE  WILL  OF  GOD. 


277 


what  the  Will  of  God  may  be ; but  it  may  be  checked  by 
prayer,  and  by  keeping  a constant  guard  upon  our  thoughts, 
not  letting  them  run  on  to  what  may  possibly  happen. 

Think  whether  you  indulge  yourself  in  imagining  what 
you  would  do,  and  how  you  would  feel,  if  your  position  In 
life  were  more  prosperous.  This  naturally  tends  to  discon- 
tent, and  absence  of  resignation.  Our  duty  is  to  reckon  up, 
not  the  good  things  we  might  have,  but  those  which  we  ac- 
tually enjoy. 


PRAYER. 

Almighty  God,  Pitiful  and  Gracious,  <fec. 

O Lord  God,  infinitely  Wise  and  infinitely  Good,  who  dis- 
posest  all  the  events  of  life,  and  delightest  to  bring  good  out 
of  evil,  grant  me  a patient  and  long  suffering  spirit,  that  I 
may  not  in  sorrow  murmur  at  Thy  Gracious  Will,  nor  in  my 
daily  life  repine  at  the  trials  which  Thou  shalt  think  fit  to 
appoint  for  me.  Teach  me  to  yield  my  own  wishes,  to  ob- 
serve with  a thankful  heart  Thy  constant  mercies,  casting  all 
my  care  upon  Thee,  and  with  the  eye  of  faith  seeing  beyond 
the  cloud,  and  looking  for  those  comforts  which  Thou  dost 
prepare  for  Thy  servants  that  love  Thee,  and  put  their  trust 
in  Thee,  and  have  laid  up  all  their  hopes  in  the  Bosom  of 
their  God.  Grant  these  mercies,  0 Gracious  and  Loving  Fa- 
ther, for  Jesus  Christ’s  Sake,  our  dearest  Lord  and  Saviour. 
Amen. 

Our  Father,  <fec. 


My  good  child,  know  this,  that  thou  art  not  able  to 
do  these  things  of  thyself,  nor  to  walk  in  the  Command- 
ments of  God,  and  to  serve  Him,  without  His  special 
grace,  which  thou  must  learn  at  all  times  to  call  for  by 
diligent  prayer. 


PRAYER, 


“ I say  unto  you,  Ask,  and  it  shall  be  given  you ; seek,  and  ye  shall  find : 
knock,  and  it  shall  be  opened  unto  you.  For  every  one  that  asketh  receiv- 
eth,  and  he  that  seeketh  findeth ; and  to  him  that  knocketh  it  shall  be  open- 
ed. If  a son  shall  ask  bread  of  any  of  you  that  is  a father,  will  he  give  him  a 
stone  ? or  if  he  ask  a fish  will  he  for  a fish  give  him  a serpent  ? or  if  he 
shall  ask  an  egg,  will  he  offer  him  a scorpion  ? If  ye  then  being  evil,  know 
how  to  give  good  gifts  unto  your  children ; how  much  more  shall  your 
Heavenly  Father  give  the  Holy  Spirit  to  them  that  ask  Him  St.  Luke 
xi.  9—13. 

“ Whatsoever  ye  shall  ask  in  My  Name,  that  will  I do,  that  the  Father 
may  be  glorified  in  the  Son.  If  ye  shall  ask  any  thing  in  My  Name,  I will 
do  it.”— St.  John  xiv.  13, 14. 

“Ask,  and  ye  shall  receive,  that  your  joy  may  be  full.” — St.  John  xvi. 
24. 

“Be  carfeful  for  nothing,  but  in  everything  by  prayer  and  supplication, 
with  thanksgiving,  let  your  requests  be  made  known  unto  God.” — Phil. 
iv.  6. 

“ Pray  witho  ut  ceasing.” — 1 Thess.  v.  17. 

“ The  effectual  fervent  prayer  of  a righteous  man  availeth  much.” — St. 
James  v.  16. 

“ W atch  ye,  therefore,  and  pray  always,  that  ye  may  be  accounted  wor- 
thy to  escape  all  these  things  that  shall  come  to  pass,  and  to  stand  before 
the  Son  of  Man.” — St.  Luke  xxi.  86. 


In  Heaven  the  Angels  have,  and  praise ; in  Eden 
we  had,  and  might  have  praised ; in  Heaven  again,  they 
who  are  brought  thither  safe,  shall  have  of  their  own, 
have  the  “ true  riches  ” and  everlasting  joy,”  and  shall 
praise  for  ever.  Here,  while  we  are  pilgrims  and  stran- 
gers,— estranged  the  more  from  our  homes  in  that  we 
make  this  too  much  our  home, — we  must  pray;  for 


280 


READINGS  FOR  A MONTH. 


then  only  we  possess  all  things,  when  we  know  we 
“ have  nothing.” 

“ Verily,  Verily,  I say  unto  you,  whatsoever  ye  shall 
ask  the  Father  in  My  name.  He  will  give  it  you.”  The 
words  are  our  Blessed  Lord’s ; yet  most  of  us  must,  at 
some  time  or  other,  have  felt  painfully  how  far  this  great 
promise  has  been  from  being  fulfilled  to  us.  We  pray 
against  our  infirmities,  and  find  ourselves  still  weighed 
down  by  them ; against  bad  thoughts,  and  are  still 
haunted  by  them ; against  distractions  in  prayer  itself, 
and  yet  wander  from  our  Father’s  Presence  to  the  no- 
thingnesses of  this  life.  Again,  our  Lord  has  promised 
to  guide  us  into  His  Truth ; yet  persons  pray  on  this 
side  and  that,  in  the  Church  and  out  of  it ; and  since 
they  are  opposed  to  each  other,  some  must  remain  in 
error.  How  is  it  then  ? Our  Lord  has  said,  “ All 
things  whatsoever  ye  shall  ask  in  prayer,  believing,  ye 
shall  leceive.”  Since,  then,  “ the  Lord’s  promise  stand- 
eth  sure,”  have  we  no  belief  that  we  receive  not  ? Are 
we  not  “asking  in  His  Hame,”  that  the  “Father 
giveth  ” not  to  us  ? And  if  it  be  so  now,  what  are  our 
hopes  for  the  future  ? or  have  we  any  ? 

Alas!  of  the  prayers  which  come  forth  from  the 
lips,  one  must  fear  that,  if  we  knew  the  secrets  of  men’s 
hearts  as  God  Almighty  knoweth  them,  we  should  find 
that  of  many  thousands  the  real  prayers  are  very  few ; 
so  that  we  can  no  longer  be  surprised  that  prayer  is  so 
little  heard,  when  there  is  reason  to  fear  there  is  so  little 
of  prayer. 

But  for  those  who  are  in  earnest,  praying  or  seek- 
ing to  pray,  what  are  the  conditions  implied  by  our 


rUA  Y'EK. 


281 


Lord’s  promise  ? So  may  we  see  more  distinctly 
whether  we  are  in  the  way  to  obtain  it. 

It  appears  that  the  conditions  of  prayer  which  shall 
be  heard  are, — 1.  A right  faith,  “ in  My  Name.”  2.  A 
right  life,  “if  My  Words  abide  in  you.”  3.  That  we 
be  members  of  His  Body,  “ if  ye  abide  in  Me.”  4.  A 
confidence  as  to  the  very  subject  of  our  prayers,  “ Be- 
lieving that  ye  shall  have  them.”  5.  Perseverance. 

“ In  My  Name :”  whatsoever  ye  shall  ask  the  Father 
in  My  Name  “He  will  give  it  you,” — showing  thereby 
that  we  must  ask  Him  as  One  God  with  the  Father ; 
so  that  whatsoever  is  given  to  our  prayers,  is  given  to 
us  equally  by  the  Father  and  the  Son,  as  being  One. 
And  therefore  should  we  seek  to  impress  upon  ourselves, 
by  repeating  our  Creeds,  and  by  earnest  meditations, 
that  we  approach  Him  not  only  as  the  Redeemer  and 
High  Priest,  Who  was  not  ashamed  “ to  call  us  Breth- 
ren,” but  as  our  Lord  and  our  God,  Who,  as  God, 
heareth  the  prayers,  which  as  God,  Who  hath  taken 
into  Himself  our  manhood.  He  presenteth  to  the  Father, 
with  Whom  He  is  One  God.  So  only  shall  we  be  saved 
from  irreverence,  and  pray  really  in  His  Great  Name. 

“ In  My  Name not  then  in  any  way  or  degree  in 
our  own  name,  but  in  His ; not  as  being  anything  in 
ourselves,  but  acquiring  our  only  right  of  approaching 
Him,  in  that  we  have  been  taken  out  of  ourselves,  our 
natural  state  of  nothingness  and  decay,  and  have  been 
grafted  into  Him.  This  sense  of  nothingness,  then, 
must  be  in  us,  if  we  would  be  accepted ; not  working 
ourselves  up  to  feel  it,  or  deceiving  ourselves,  but  con- 
fessing it  by  an  act  of  faith  as  what  we  know  and  believe 


282 


READINGS  FOR  A MONTH. 


of  ourselves,  though  our  hearts  be  too  hard,  and  cold, 
and  stony,  to  feel  it ; and  praying  Him,  Who  brought 
water  out  of  the  stony  rocks,  to  moisten  our  stony 
hearts  with  the  dew  of  His  Life-giving  Spirit,  that  we 
may  feel  it.  This  is  the  very  essence  of  all  prayer; 
confession  of  need  to  Him,  Who  alone  hath.  The 
parched  and  gaping  earth,  the  young  raven’s  cry,  the 
lion’s  roar,  are  set  forth  to  us  as  so  many  images  of 
our  prayers ; only  they,  unreasoning  as  they  be,  know 
what  they  need ; and  we,  duller  still,  know  not  what 
to  ask,  and  so  have  the  more  need  to  pass  by  ourselves, 
and  cast  ourselves  on  Him,  and  pray  in  His  Name, 
Who  has  “ all  things  in  Heaven  and  earth,”  to  give  us 
what  He  knows  to  be  good  for  us ; to  give  us,  above 
all.  His  Spirit,  Who,  when  we  knew  not  what  we  should 
pray  for  as  we  ought,  maketh  intercession  for  us  with 
unutterable  groanings,  and  that  “ according  to  the  will 
of  God.” 

‘‘In  My  Name.”  We  must  then  have  a right  to 
ask  in  that  Name,  and  that  is  if,  by  being  baptized  into 
that  Name,  we  have  become  members  of  His  Body,  and 
having  been  made  such,  do  by  obedience  abide  in  Him. 

Sin  makes  persons  falter  in  their  prayers,  so  that 
they  unsay  in  their  hearts  what  they  have  said  with 
their  lips.  They  long  to  pray,  half  pray,  yet  dread  the 
condition  the  hearing  of  their  prayers  may  involve  of 
strictness,  hardness,  sacrifice,  self-denial ; they  would  be 
of  God’s  side,  yet  cannot  be  wholly.  Or,  again,  they 
would  attain  some  grace,  or  break  off  some  sin  they  know 
of,  yet  sorne  sin  they  have  hidden  from  themselves  bars 
them  from  the  grace,  and  gives  the  mastery  to  the  sin 


PRAYER. 


283 


they  loathe ; or  they  would  fain  attain  the  truth,  but 
some  hidden  defect,  vanity,  self-opinion,  love  of  praise, 
or  ease,  sensuality,  covetousness,  blinds  them  to  it. 

Again,  with  regard  to  the  matter  of  our  prayers.  To 
use  the  words  of  an  eminent  bishop  of  our  Church, ‘‘We 
may  lawfully  ask  for  whatsoever  we  need ; but  humili- 
ty and  conformity  to  the  Divine  Will  must  attend  for 
an  answer,  and  bring  back,  not  what  the  public  embas- 
sy demands,  but  what  they  have  in  private  instructions 
to  desire,  accounting  that  for  the  best  satisfaction  which 
God  pleases  ; not  what  I have  either  unnecessarily,  or 
vainly,  or  sinfully  desired.”  “ If  any  of  you  lack  wisdom,” 
saith  St.  James,  “ let  him  ask  it  of  God  : but  let  him  ask 
in  faith,  uothing  wavering ; ” meaning,  that  when  there 
is  no  fault  in  the  matter  of  our  prayers,  and  no  hostility 
in  our  persons  and  manners  between  God  and  us,  then  to 
doubt  were  to  distrust  God.  But  after  we  have  done 
all  we  can,  if,  out  of  humility  and  fear  that  we  are  not 
truly  disposed,  we  doubt  of  the  issue,  it  is  a modesty 
which  will  not  at  all  discommend  our  persons,  nor  im- 
pede the  event,  providing  we  at  no  hand  suspect  either 
God’s  Power  or  Veracity.  Putting  trust  in  God  is  an 
excellent  advantage  to  our  prayers ; yet  distrusting  our- 
selves,  and  suspecting  our  own  dispositions,  though  it 
pulls  us  back  in  our  actual  confidence  of  the  event,  so, 
because  it  abates  nothing  of  our  confidence  in  God,  it 
prepares  us  to  receive  the  reward  of  humility,  and 
not  to  lose  the  praise  of  a holy  trusting  in  the  Al- 
mighty.” 

Prayer  must  also  be  persevering ; for,  as  the  same 
Bishop  says  again,  ‘‘  It  is  not  enough  to  recommend  our 


284 


READINGS  FOR  A MONTH. 


desires  to  God  with  one  hearty  prayer,  and  then  forget 
to  ask  Him  any  more  ; but  so  long  as  our  needs  contin- 
ue, so  long,  in  all  times,  and  upon  all  occasions,  we  must 
renew  and  repeat  our  desires.  We  do  not  more  desire 
to  be  blessed,  than  God  does  to  hear  us  importunate  for 
blessing ; and  He  weighs  every  sigh,  and  bottles  up 
every  tear,  and  looks  through  the  cloud  with  delight  to 
see  us  upon  our  knees ; and  when  He  sees  His  time. 
His  light  breaks  through  it,  and  shines  upon  us.  Pray 
till  the  blessing  comes,  for  we  shall  never  miss  to  receive 
our  desire,  if  it  be  hol}^,  or  innocent,  and  safe  ; or  else 
we  are  sure  of  a great  reward  of  our  prayers. 

Such  are  the  conditions  of  acceptable  prayer  ; but 
there  is  yet  oue  more  point  to  be  considered. 

“ Continue  instant  in  prayer.”  The  Apostle’s  words 
are  strong ; but  in  his  own  tongue  they  are  yet  stronger. 
They  describe  how  men  would  cling  and  hold  fast, 
mightily  putting  forth  all  their  strength,  to  that  which 
was  their  life,  and  that  which,  if  they  let  slip,  they  per- 
ished. They  speak  the  very  words  of  our  Lord; 
“ Watch  ye,  therefore,  and  pray  always,  that  ye  may  be 
accounted  worthy  to  escape  all  these  things  that  shall 
come  to  pass,  and  to  stand  before  the  Son  of  Man.” 
And,  again,  St.  Paul  exhorts  the  Ephesians  to  pray 
“ always  with  all  prayer  and  supplication  in  the  Spirit, 
and  watching  thereunto  with  all  perseverance.” 

Watchfullness,  at  all  seasons,  withaZ/  enduringness. 
(Observe  how  this  word  “ all  ” is  repeated,  lest  we  should 
think  that  anything  short  of  “ all  ” of  which  we  were 
capable,  might  content  us.)  For  what  end  ? That  we 
may  have  the  highest  posts  of  honour,  and  sit  at  His 


PRAYER. 


285 


right  hand  and  His  left  in  His  kingdom  ? No  ! but  that 
we  may  be  safe. 

He  who  died  for  us,  Love  Infinite,  bids  us  watch, 
‘‘  praying  at  all  seasons,  that  so  we  may  be  accounted 
worthy  to  escape  all  these  things  that  shall  come  to 
pass,  and  to  stand  before”  Him,  “ the  Son  of  Man,”  Him 
who  for  our  sakes  became  “ the  Son  of  Man,”  our  Judge, 
when  He  shall  “judge  men  according  to  their  works.” 

What  are  we  that  we  should  tamper  with  God’s 
Word,  and  presume  to  pass  over  as  figurative  and  im- 
possible what  Christians  of  old  found  to  be  possible  and 
real.  How  may  we  venture  to  say  that  our  Lord,  when 
He  bids  us  pray  “ at  all  times,”  means  “ sometimes ;” 
that  when  God  by  St.  Paul  says,  “ pray  without  ceas- 
ing,” He  means,  “ pray  now  and  then,  but  for  the  most 
pai’t  cease that  “ by  night  and  day,”  means  a few 
thoughts  of  God  morning  and  evening  ; that  to  pray  at 
all  seasons,  means  (and  this  is  the  very  best  of  these 
explanations)  to  “ be  at  all  times  in  a state  fit  for  pray- 
er, if  we  were  called  upon,  but  not  thinking  ourselves 
called  upon ; not  to  pray  except  at  two  seasons  perhaps, 
morning  and  evening.  What  is  this  but  to  mock  God, 
and  to  trifle  with  His  Word  and  our  own  souls  ? 

But  men  are  apt  to  picture  to  themselves  Christians 
of  old  times  as  different  men,  not  encumbered  by  world- 
ly occupations  as  we  are,  and  that  this  was  possible  for 
them,  but  not  for  us. 

It  was  possible  neither  for  them  nor  for  us  ; fasting, 
prayer,  continued,  unwearied  supplication,  are  not  the 
works  of  the  flesh  : the  flesh  is  too  weak  ; but  by  pray- 
ing they  had  strength  given  them  to  pray  continually ; 
we,  by  neglecting  prayer,  have  unlearnt  to  pray. 


286 


READINGS  FOR  A MONTH. 


Who  in  these  days  may  venture  to  say  what  “ to 
pray  without  ceasing  ” is  ? The  very  best,  the  few  among 
us,  are  but  learning  it.  God  only  can  teach  men  what 
it  is,  as  He  only  can  help  them  on  each  step  towards  it,^ 
and  will  help  those  who  follow  him. 

It  is  easier  to  say  what  it  is  not ; who  they  are  who 
are  not  even  on  their  way  towards  it,  and  if  not,  who 
are  not  in  earnest  preparing  themselves  to  stand  be- 
fore the  Son  of  Man,  their  Judge.  Amongst  these 
will  be  found  many  persons,  industrious,  diligent, 
kindly  in  their  way,  but  worldly,  that  is,  living  for  this 
world,  with  occasional  thoughts,  when  it  must  be,  of 
another. 

They  then  are  not  even  in  the  way  of  continual  pray- 
er, who  wilfully  abstain  from  any  opportunity  of  com- 
ing to  the  House  of  God ; who  come  at  one  time  of  day, 
and  not  another,  when,  by  a little  contrivance,  or  self- 
denial,  they  might  come  at  both  times  ; or  who  come 
chiefly  for  the  sermon,  and  come  not  when  there  are 
prayers  only  ; or  who  make  the  sight  of  friends,  whom 
they  of  long  time  have  not  seen,  a reason  for  breaking 
the  duty  of  coming  hither ; or  excuse  themselves  by 
slight  illness  or  other  causes  ; or  who  come,  but  bring 
their  worldly  thoughts  to  the  very  threshold  of  God’s 
Temple,  and,  as  soon  as  they  leave  it,  take  up  again,  at 
the  very  church  door,  the  thoughts,  and  subjects,  and 
conversation  of  this  world. 

Then  again,  they  who  come  to  church  on  the  Lord’s 
Day,  but  even  if  they  have  full  leisure,  come  not  to  the 
prayers  which  are  provided  for  them  during  the  week, 
who  would  “ rise  early  and  late  take  rest”  for  any  unusual 


PRAYER. 


287 


worldly  matter,  but  will  not  “ rise  early  to  seek  the  Lord,” 
or  to  order  their  business  so  (if  it  be  possible)  as  to  come 
wlien  they  can  here ; how  are  they  on  the  way  towards 
continual  prayer  ? 

He  also  cannot  be  said  to  have  and  care  about  con- 
tinual prayer,  who  passes  any  day,  between  morning 
and  evening,  without  it ; who  lets  his  thoughts  run  on 
through  the  day  on  his  daily  business,  without  checking 
them  to  otfer  at  least  some  brief  prayer  to  God  ; whoso 
begins  a work  without  asking  God  to  bless  it ; receives 
? mercy  or  his  daily  food,  without  blessing  Him  ; who 
is  beset  by  any  care,  and  casts  it  not  on  God  ; who  does 
not  consider  prayer  the  main  business  of  life,  and  does 
not  at  least  divide  each  day  into  portions,  and  begin,  at 
least,  each  such  portion  with  some  prayer. 

Alas  ! many  proofs  might  be  numbered  up  to  con- 
vict us  all  of  not  praying  continually ; yet  our  Lord 
says  to  each  of  us,  one  by  one,  “ Watch  ye  therefore, 
and  pray  always,  that  ye  may  be  accounted  worthy  to 
escape  all  those  things  which  shall  come  to  pass,  and  to 
stand  before  the  Son  of  Mam” 

Who  then  shall  be  saved  ? 

“ Enter  not  into  judgment  with  Thy  servant,  O 
Lord,  for  in  Thy  sight  shall  no  man  living  be  justi- 
fied.” 

Yet  it  is  not  our  concern  who  or  how  many  shall  be 
saved.  “ God  will  have  all  men  to  be  saved.”  By 
prayer  in  our  Redeemer’s  Name  we  may  be  saved,  not 
by  questioning. 

But  it  is  of  infinite  moment  at  once  to  begin  any 
duty  which  is  put  into  our  thoughts.  Let  any  one, 


288 


READINGS  FOR  A MONTH. 


therefore,  who  has  been  in  the  habit  of  negligently  go- 
ing to  church  but  once  on  the  Lord’s  day,  henceforth 
go  twice ; let  him  who  has  prayed  solemnly  but  morn- 
ing and  evening,  try  to  find  some  settled  time  in  every  day 
between,  if  but  for  a short  prayer,  yet  regular  prayer.  Let 
him  take  any  one  hour  which  Christians  of  old  set  apart 
for  their  devotions  ; nine^  when  our  Lord  vouchsafed  to 
receive  from  His  creatures  the  sentence  of  condemna- 
tion, to  die  for  us,  and  when  the  Holy  Ghost  first  came 
down  upon  the  Christian  Church  ; or  twelve^  when  our 
Lord  was  nailed  to  the  cross  for  us ; or  ihree^  when,  hav- 
ing borne  for  us  His  Father’s  wrath.  He  resigned  his 
Blessed  Spirit  into  his  Father’s  Hands ; — and  let  him 
lose  no  time. 

Think  on  the  last  four  things,  death,  judgment,  hea- 
ven, hell ; think  how  much  depends  upon  thy  prayers ; 
— if  thou  wakest  in  the  night,  pray  ; when  thou  wakest 
in  the  morning,  be  thy  first  thought  prayer ; use  all  the 
stated  means  in  thy  power,  and  make  what  thou  canst. 

The  journey  is  hard  for  thee,  the  way  slippery,  thy 
feet  easily  wearied,  thy  strength  small ; — Oh  ! haste  thee 
to  the  Mountain,”  “ the  Rock  of  Ages,”  lest  thou  be 
consumed. 

Suggestions  for  Self-Examination,  Resolutions,  (jbc. 

Consider  how  often  you  pray  regularly,  and  resolve,  if 
you  have  not  done  so  before,  to  pray  at  least  three  times  every 
day. 

Think  whether,  when  you  have  prayed  for  any  particular 
blessing  or  grace,  you  watch  for  the  answer  to  your  prayer, 
whether  the  remembrance  passes  quickly  away  from  your 
mind.  To  forget  what  we  have  asked  for,  shows  that  we  care 
very  little  about  it. 


PRAYER. 


289 


Consider  also  whether  you  ask  for  the  same  blessing  re- 
peatedly. This  we  are  told  especially  to  do. 

Consider  whether  your  prayers  for  help  are  accompanied 
by  earnest  resolutions  and  efforts  to  subdue  your  sins. 

Think  whether  you  ever  willingly  neglect  any  opportuni- 
ty of  joining  in  the  public  services  of  the  Church. 

Consider  whether  your  thoughts  naturally  turn  to  prayer 
for  relief  when  you  are  ill,  or  unhappy,  or  in  danger.  If 
they  do  not,  you  have  still  to  learn  the  comfort  of  prayer. 

Think  whether  you  have  ever  realised  to  yourself  that  we 
have  in  Heaven  an  Intercessor  like  to  ourselves,  man  as  well  as 
God,  understanding  all  our  infirmities,  and  ever  ready  to  offer 
our  imperfect  prayers  to  God. 

Consider  whether  you  are  in  the  habit  of  praying  contin- 
ually in  your  heart.  But  remember  that  in  this,  as  in  every 
Ollier  duty  of  Religion,  the  lesson  is  but  slowly  perfected.  It 
will  be  well,  therefore,  to  begin  by  marking  certain  periods 
for  morning,  noon-day,  and  evening  prayer,  and  resolving 
also  to  pray  for  help  whenever  you  are  tempted  to  give  way 
to  your  besetting  sin.  Afterwards  you  may  learn  to  keep 
what  are  called  “ The  Hours,”  by  using  besides  some  short 
prayer  at  nine  in  the  morning,  three  in  the  afternoon,  and  six 
in  the  evening ; but  it  will  not  be  desirable  to  burden  your- 
self by  long  prayers ; rather  they  should  be  such  as  may  be 
repeated  to  yourself,  whether  you  are  in  society  or  alone. 
These  practices  will  by  degrees  accustom  you  to  pray  in  the 
midst  of  your  daily  occupations,  and  so  give  you  a habit  of 
continual  prayer. 

PRAYER. 

Almighty  God,  Pitiful  and  Gracious,  <fec. 

0 Holy  and  Eternal  God,  Who  hast  commanded  us  to 
pray  unto  Thee  in  all  our  necessities,  and  to  give  thanks  unto 
Thee  for  all  our  instances  of  joy  and  blessing;  give  unto  me 
Thy  seiwant  the  spirit  of  prayer  and  supplication,  that  I 
may  desire  that  which  is  for  my  good,  and  conform  to  Thy 
13 


290 


READINGS  FOR  A MONTH. 


Will,  and  submit  to  Tliy  disposing,  relinquishing  my  own  af- 
fections and  imperfect  wishes.  Sanctify  my  heart  and  spirit, 
that  I may  be  gracious  and  accepted  in  Thine  eyes.  Give 
me  the  humility  and  obedience  of  a servant,  that  I may  also 
have  the  hope  and  confidence  of  a child.  Teach  me  to  re- 
joice in  every  occasion  of  Thy  public  worship,  and  let  the 
lifting  up  of  my  hands  be  a daily  sacrifice  in  private ; and 
grant  that  my  prayers,  being  united  to  the  Intercession  ol 
my  Redeemer,  and  hallowed  by  His  Merits,  may  ascend 
thither  where  Thy  Glory  dwells,  and  from  whence  mercy  and 
eternal  benediction  descend  upon  Thv  Church.  Hear  my 
prayer,  0 Lord,  for  His  Sake,  our  oi>b^  Mediator  and  Advo- 
cate. Amen. 

Our  Father,  <fec. 


DISTRACTIONS  IN  PRAYER. 


“ Keep  tliy  foot  when  thou  goest  to  the  House  of  God,  and  be  more  ready 
to  hear,  than  to  give  the  sacrifice  of  fools;  for  they  consider  not  that  they  do 
evil.  Be  not  rash  with  thy  mouth,  and  let  not  thine  heart  be  hasty  to  utter 
any  thing  before  God : for  God  is  in  heaven,  and  thou  upon  earth  ; there- 
fore let  thy  words  be  few.  For  a dream  cometh  through  the  multitude  of 
business ; and  a fool’s  voice  is  known  by  multitude  of  words.”— Eccles. 
V.  1 — 3. 

“ When  thou  prayest,  enter  into  thy  closet,  and  when  thou  hast  shut 
thy  door,  pray  to  thy  Father  which  is  in  secret ; and  thy  Father  which 
seeth  in  secret  shall  reward  thee  openly.  But  when  ye  pray,  use  not  vain 
repetitions,  as  the  heathen  do ; for  they  think  that  they  shall  be  heard  for 
their  much  speaking.  Be  not  ye  therefore  like  unto  them ; for  your  Father 
knoweth  what  things  ye  have  need  of  before  ye  ask  Him.” — St.  Matt.  vi. 

e-s. 

“ Stand  in  awe  and  sin  not;  commune  with  your  own  heart  upon  your 
bed,  and  be  still.” — Psalm  iv.  4. 

“ O come,  let  us  worship  and  bow  down ; let  us  kneel  before  the  Lord 
our  Maker.  For  he  is  our  God ; and  we  are  the  people  of  His  pasture,  and 
tlie  sheep  of  His  hand.” — Psalm  xcv.  6.  7. 

“Give  unto  the  Lord  the  glory  due  unto  His  Name ; bring  an  ofiering ; 
and  come  into  His  courts.  O worship  the  Lord  in  the  beauty  of  holiness ; 
fear  before  Him,  all  the  eartli.” — Psalm  xevi.  8,  9. 

“ Let  the  words  of  my  mouth,  and  the  meditations  of  my  heart  be  accept- 
able in  Thy  sight,  O Lord,  my  Strength  and  my  Redeemer.” — Psalm  xix. 
14. 

“ I cried  unto  Him  with  my  ^outh,  and  He  was  extolled  with  my  tongue. 
If  I regard  iniquity  in  my  heart,  the  Lord  will  not  hear  me ; but  verily  God 
hath  heard  me,  and  attended  to  the  voice  of  my  prayer.  Blessed  be  God, 
who  hath  not  turned  away  my  prayer,  nor  His  mercy  from  me.” — Psalm 
Ixvi.  17—20. 


“ Who  in  the  days  of  His  flesh  when  He  had  offer- 
ed up  prayers  and  supplications  with  strong  crying,  and 


292 


READINGS  FOR  A MONTH. 


tears  unto  Him  that  was  able  to  save  Him  from  death, 
and  was  heard  in  that  He  feared.” 

Such  is  the  pattern  which  He,  who  is  our  Pattern, 
gives  us  of  acceptable,  effectual  prayer.  He  knew  that 
He  should  be  heard ; and  yet  the  more,  because  He 
should  be  heard,  did  He  with  intense  suffering,  with 
strong  and  mighty  crying  and  tears,  offer  up  His  prayers 
and  supplications. 

And  now  for  us  He  hath  provided  models  and  words ; 
He  hath  given  both  the  pattern  to  pray,  and  the  words 
to  utter ; His  Name  wherein  to  offer  them,  and  His 
Spirit  whereby  to  utter  them  ; whilst  He,  Himself,  pre- 
sents our  prayers,  cleansed  with  his  own  Blood.  Yet 
what  are  our  prayers  ? Heavy,  for  the  most  part,  and 
earthly ; often  unwilling  to  begin  them  ; readily  falling 
in  with  some  plea  why  we  should  not  pray  now  ; read- 
ily ceasing:  as  indeed  well  may  we  have  no  pleasure 
in  prayers  such  as  we  too  often  offer. 

Unwilling  to  begin,  distracted  as  we  go  on,  glad  to 
make  an  end, — what  a picture  this  of  children  coming 
to  an  All-bountiful  and  Gracious  Father  to  have  what 
they  ask  fori  And  yet  is  it  not  too  true?  Even 
of  those  who  really  desire  to  pray,  how  many  have 
their  minds  so  little  controlled  at  other  times,  or  so 
thronged  with  the  things  of  this  life,  that  the  thoughts 
of  the  world  pour  in  upon  them  when  .they  would 
pray  ; and  when  people  come  to  themselves,  they  find 
that  while  their  knees  have  remained  bent  where  they 
were,  they  themselves  have  been  far  away  ; — talking 
or  acting,  competing  with  a neighbour,  or  disputing; 
advancing  or  aggrandizing  themselves,  it  may  be,  while 


DISTRACTIONS  IN  PRAYER. 


293 


in  posture  they  wei’e  remaining  humble  before  God ; or 
resenting  a fancied  injury,  while  they  were  praying  for- 
giveness of  their  sins ; busied  about  the  things  of  time 
and  sense,  while,  by  coming  before  God  at  all,  they  were 
professing  that  what  alone  concerns  them  is  Eternity. 
It  is  shocking  and  hideous  to  ourselves  to  think  what 
thoughts  have  been  present  with  us,  when  we  and  they 
together  were  in  the  very  Presence  of  God  ; and  if  so  to 
us,  whose  faculties  have  been  deadened  by  our  sins  and 
our  evil  habits,  what  must  we  have  been  in  His  sight ! 

Yet  miserable  as  this  is,  there  is  no  way  at  once  to 
be  free.  Slowly,  year  by  year,  and  day  by  day,  have  too 
many  of  us  brought  this  hard  bondage  upon  ourselves, 
and  slowly  only  may  we  hope  that  it  will  be  removed 
from  our  necks.  Our  first  labour  must  be  to  amend  our- 
selves. Such  as  we  are  at  other  times,  such  will  our 
prayers  be.  God  helps  us  in  our  prayers,  as  without 
Him  we  cannot  pray  ; but  He  does  so  in  proportion  as 
we  admit  His  aid  in  the  rest  of  our  life.  Our  prayers 
will  partake  of  our  other  infirmities..  We  cannot  at 
once  collect  ourselves,  and  become  other  persons  in  the 
Presence  of  God,  from  what  we  were  just  before.  If  we 
are  in  earnest,  we  are,  of  course,  in  a higher  state,  when 
we  place  ourselves  consciously  in  the  Presence  of  Al- 
mighty God  ; we  must  become,  in  a degree,  awed,  sub- 
dued, respectful ; we  are  on  our  knees  ; and  the  unwont- 
ed attitude  tells  people  they  are  on  a business  other  than 
that  of  this  life ; yet,  though  raised  for  the  time  above 
their  ordinary  selves,  they  are  themselves  still.  A per- 
son cannot  be  full  of  the  cares,  and  riches,  and  pleasures, 
and  enjoyments,  and  vanities  of  this  life,  up  to  the  very 


294 


READINGS  FOR  A MONTH. 


moment  when  he  falls  down  at  God’s  footstool,  and  leave 
these  companions  of  his  other  hours  behind  him,  so  that 
they  will  not  thrust  themselves  in  with  him  into  the 
Holy  Presence  ; and  whoso  has  his  thoughts  at  other 
times  thronged  with  the  manifold  concerns  of  this  life, 
must  needs  be  in  a confused  dreamy  state  when  he  ap- 
pears before  God. 

But  still  further,  even  when  we  would  seiwe  God,  or 
do  our  duty  in  this  life,  we  must  see  that  we  do  our 
very  duties  calmly.  There  is  a religions  as  well  as  a world- 
ly distraction.  We  may  mix  up  self  in  doing  duty,  as  well 
as  when  we  make  self  our  end.  Religious  excitement, 
or  excitement  about  things  of  religion,  may  as  effectual- 
ly bar  our  praying  as  that  about  worldly  things.  If  our 
mind  be  in  a whirl,  hearing,  thinking,  speaking,  about 
many  things,  it  matters  not  whether  they  relate  to  the 
world  or  the  Church,  it  will  be  dizzy  and  distracted 
when  we  come  to  our  prayers,  and  we  shall  not  be  able 
to  fix  it. 

If,  also,  you  would  guard  against  wandering  in  pray- 
er, you  must  practise  yourself  in  keeping  a check  upon 
your  thoughts  at  other  times.  What  we  hear  and  ad- 
mit into  our  minds  is  not  a light  matter,  but  one  to  which, 
in  this  busy  age  in  which  every  one  would  know  about 
every  thing,  we  must  take  great  heed.  Our  minds  are 
holy  things  ; they  are  the  Temples  of  God  ; and  so,  for 
His  honour’s  sake  Who  has  so  hallowed  them,  we 
should  be  on  our  guard  what  we  allow  to  enter  there. 
We  are  commanded  to  beware  of  idle  speaking ; let 
us  beware  also  of  things  which  foster  it, — idle  hearing, 
and  idle  seeing,  and  knowledge  of  idle  things.  Be 


DISTRACTIONS  IN  PRAYER. 


295 


not  curious  about  things  which  concern  you  not, — 
what  haj)pens  in  the  street,  or  passes  by  you,  or  befalls 
a neighbour, — unless  charity  require  it  of  you ; these 
things  waste  the  mind  more  than  you  can  well  think  ; 
rather  recollect  that  your  concern  is  not  with  the 
world;  your  home,  your  hope,  your  abiding,  is  not 
here,  but  in  God ; your  citizenship  is  not  on  earth,  but 
in  the  Heavens ; your  places  shall  shortly  know  you  no 
more, — the  earth  contain  no  more  of  you  than  the  dust 
of  your  bodies,  in  keeping  for  you  against  the  Resurrec- 
tion. Why  then  so  curious  about  what  is  so  nothing  to 
you  ? 

Then,  on  the  other  hand,  as  we  seek  during  the  day 
to  weaken  the  hold  which  the  world  has  upon  us 
and  our  thoughts,  so  must  we  to  strengthen  our  own 
capacity  of  turning  to  God.  Nothing  goes  on  without 
breaks,  to  leave  us  space  to  turn  to  God  ; amid  conver- 
sation there  is  silence ; in  the  busiest  life  there  are  mo- 
ments, if  we  would  mark  them,  when  we  must  remain 
idle.  We  are  kept  waiting,  or  we  must  hear  what  is 
wearisome  ; let  prayer  take  the  place  of  impatience  : in 
preparing  for  business,  let  prayer  take  the  place  of  ea- 
gerness ; in  closing  it,  of  self-satisfaction.  Are  we 
weary  ? be  it  our  refreshment ; strong  ? let  us  hallow 
our  strength  by  thanksgiving. 

Such  are  some  of  the  more  distant  preparations  for 
prayer ; yet  there  are  many  more  immediate  helps,  a 
few  of  which  may  be  mentioned.  Neglect  nothing  which 
may  produce  reverence.  A wise  choice  of  a place  to 
pray  in  is  of  no  small  consequence,  where  people  have 
choice.  We  are  all  so  far  like  children,  that  we  are 


296 


READINGS  FOR  A MONTH. 


creatures  of  custom  and  habit ; and  it  comes  to  be  very 
much  of  a help  to  us,  when  we  would  establish  ourselves 
in  a habit  of  praying  attentively,  to  have  some  one  par- 
ticular room,  or  part  of  a room,  which  is,  as  it  were, 
hallowed  to  us  by  our  often  using  it  to  that  purpose ; to 
have  some  place,  where,  when  we  kneel  to-morrow,  the 
very  place  itself  may  recall  to  us  the  good  thoughts  and 
purposes  we  had,  when  praying  there  to-day  ; and  how 
we  have  kept  them,  or  swerved  from  them. 

Be  careful  also  not  to  pass  at  once  from  the  things  of 
this  world  to  prayer,  but  collect  thyself.  Consider  thyself 
a poor,  sinful  worm  of  the  earth,as  entering  into  direct  com- 
munication with  the  highest  and  most  retired  Heaven  ; as 
speaking  words  that  will  be  heard  beyond  the  thrones 
of  the  most  glorious  angels  ; as  thinking  thoughts  which 
the  most  Holy  Trinity,  Father,  Son,  and  Holy  Ghost, 
are  attending  to,  and  watching,  and  ready  to  cherish, 
if  there  be  but  a spark  of  Christian  sincerity  in  them. 

It  will  also  help,  before  you  first  pray,  reverently  to 
repeat  your  Belief,  as  confessing  before  God  all  He  has 
wrought  for  you,  and  His  Own  Majesty  ; or,  as  they 
did  of  old,  to  think  of  the  last  four  things.  Death,  Judg- 
ment, Heaven,  Hell ; what  thou  hopest,  everlasting  life  ; 
what  thou  fearest,  increasing  misery ; what  thou  need- 
est,  God’s  pardoning,  preventing,  assisting,  perfecting 
grace,  to  save  thee  from  the  one,  and,  along  a strait  and 
narrow  path,  to  gmide  thee  to  the  other. 

Then,  as  it  should  be  among  our  last  prayers  at 
night,  that  God  should  be  in  our  waking  thoughts,  and 
when  we  wake  up  we  should  be  with  God,  so  should 
we  be  very  watchful  how  we  allow  the  things  of  the 


DISTRACTIONS  IN  PRAYElR. 


297 


world  to  enter  into  our  minds  before  our  first  pray* 
ers.  We  wake  morning  by  morning  to  a new  life  ; the 
cares  and  thoughts  of  yesterday  have  been  buried  in 
our  sleep,  the  turmoil  of  life  is  not  yet  come  back  to 
haunt  us.  We  should  deal  reverently,  then,  with  our 
first  thouglits,  and  beware  how  we  awaken  in  ourselves 
any  of  the  trains  of  plans,  or  business,  or  occupations, 
which  take  up  our  day.  Turn  away  from  them  reso- 
lutely, that  so  thou  mayest  secure  thy  first  prayers, 
wherein  thou  committest  thy  whole  self,  soul,  body,  spirit, 
for  the  day  to  God,  undisturbed.  Then,  watch  thyself, 
what  helps  or  hinders  thee  to  fix  thy  mind  on  God.  At 
times,  the  mind  pours  itself  out  most  to  God  when  clos- 
ing the  eyes  on  the  outward  world  ; at  times,  it  prays 
best  by  I'iveting  the  eyes  on  the  very  words  of  its  pray- 
er ; at  times,  we  pray  best  silently ; at  times,  the  very 
hearing  of  the  sound  of  our  own  prayer  impresses  it  on 
the  mind.  If  we  fail  in  one  way,  we  should  betake  our* 
selves  to  another ; and  so  God,  seeing  us  in  earnest, 
will  the  rather  have  mercy  upon  us.  Then,  as  to  the 
very  words  of  our  prayers ; we  should  beware  how  we 
pass  hastily  over  any  of  our  prayers.  It  is  not  how 
much  we  say,  but  what  we  pray,  which  is  of  real  mo- 
ment. If  we  are  not  really  masters  of  our  own  time,  it 
were  better  to  say  but  a portion  of  our  prayers,  resolv- 
ing to  use  what  after  time  we  can  find  for  the  rest,  than 
to  crowd  in  them  more  than  we  can  pray  ailght ; bet- 
ter to  delay  some,  than,  by  hurrying,  to  risk  the  loss 
of  all ; but  better  still  to  pray  God  to  waken  us  at  the 
time  of  prayer,  and  ourselves  rise  that  we  may  have 
time. 


208 


READINGS  EOR  A MONTH. 


Then  the  best  models  of  prayer  consist  of  brief  pe- 
titions ; so  that  we  may  collect  our  strength  and  atten- 
tion for  each  petition,  and  so  pray  on,  step  by  step, 
through  the  whole,  resting,  at  each  step,  on  Him  Who 
alone  can  carry  us  to  the  end,  and  if,  by  human  frailty, 
we  be  distracted,  going  back  where  we  began  to  wander. 

In  public  prayer,  the  case  is  different ; there,  if  we 
wander,  the  prayers  meanwhile  go  on,  and  we  find  that 
we  have  lost  a portion  of  our  daily  bread.  Yet  the  re- 
medies are  the  same,— -to  come  calmly  to  God’s  Temple 
not  thinking  or  speaking,  up  to  its  very  threshold,  of 
things  of  earth,  but  as  men  bent  on  a great  service 
where  much  is  at  stake,  coming  to  a Holy  Presence, 
from  Whom  depends  our  all ; to  pray,  as  we  enter  it, 
that  God  would  guard  our  thoughts  and  compose  our 
minds,  and  fix  them  on  Him  ; to  employ  any  leisure  be- 
fore the  service  begins  in  thought  or  private  prayer  ; to 
guard  our  eyes  from  straying  to  those  around  us  ; to 
listen  reverently  to  His  Holy  Word  ; to  use  the  pause 
before  each  prayer  to  ask  God  to  enable  us  to  pray  this 
prayer  also  ; to  beware  how  we  let  the  mind  relax,  as 
though  some  prayei’s — ‘those  which  God  has  especially 
commanded  for  Kings  and  those  in  authority — were  of 
less  importance  to  us,  for  this  has  often  been  the  first  in- 
let and  occasion  of  distraction  ; to  collect  our  thoughts 
with  all  our  might  as  soon  as  we  perceive  that  we  have 
wandered  ; and,  when  the  “ Amen  ” comes,  to  seek  to 
gather  into  one  the  petition  of  the  prayer,  and  crave,  by 
a hearty  assent,  to  be  allowed  to  join  in  that  which,  by 
our  frailty,  we  have  missed.  Prayer  for  pardon  should 
close  all  prayers  ; and  if,  when  returned  home,  we  could 


DISTRACTIONS  IN  PRAYER. 


299 


find  some  interval  for  praying  anew  any  particular  pray- 
er which  in  public  we  missed,  God  would  doubtless  join 
us  on  with  Ilis  faithful  worshippers,  look  favourably  on 
oiir  earnestness,  and  strengthen  us  for  the  future. 

Yet  we  are  not  to  think  that,  by  these  or  any  othet 
remedies,  distraction  is  to  be  cured  at  once.  Distraction 
has  distressed  eminent  saints  ; how  much  more  such  as 
we  ! Only  it  is  likely  that  they  were  more  shocked  by 
one  worldly  thought  intruding  upon  the  Holy  Presence, 
than  we  by  many. 

Distraction  will  come  through  weakness,  ill  health, 
fatigue ; only  pray,  guard,  strive  against  it,  humble  your- 
selves under  it,  and  long  the  more  for  that  blessed  time 
when  the  Redeemed  of  the  Lord  shall  serve  Him  day 
and  night  without  it. 

So  may  our  very  infirmities  turn  to  our  salvation. 
God  knoweth  our  necessities  before  we  ask,  and  our  ig- 
norance in  asking,  and  will  give  us,  we  trust,  what  for 
our  unworthiness  we  dare  not,  and  for  our  blindness  we 
cannot,  ask. 

Only  remember,  never  to  neglect  any  thought  which 
God  puts  into  thy  heart  (as  He  does  oftentimes)  to  pray. 
The  first  step  on  the  way  to  frequent,  earnest  prayer,  is 
the  first  step  on  Jacob’s  ladder,  its  foot  on  earth,  its 
top  in  Heaven.  Look  not  above,  lest  thou  faint  and 
sink  back ; nor  downwards,  lest  thou  turn  dizzy ; but 
go  on,  step  by  step,  labouring  to  make  thy  prayers 
more  and  more  continual  and  fervent,  and  God  shall 
send  His  angels  to  conduct  thee,  and  thy  Saviour  shall 
intercede  for  thee,  and  the  Holy  Ghost  shall  strengthen 
thee,  and  thou  shalt  win  thy  way,  step  by  step,  until  the 


soo 


READINGS  FOR  A MONTH. 


cloud  of  death  close  round  thee  ; and  then  thou  shalt 
find  that  the  first  step  to  continual,  earnest  prayer  was 
the  gate  of  Heaven.” 

Suggestions  for  Self-Examinatiorij  Resolutions^  (he. 

Consider  whether  you  endeavour  to  prepare  your  mind 
before  prayer  by  a recollection  of  the  presence  of  God  and 
His  Awful  Majesty.  Outward  actions  help  us  much  in  con- 
trolling our  minds.  To  stand  for  a few  moments  before  we 
kneel  down  to  pray,  and  after  we  rise  up  is  sometimes  an  as- 
sistance in  enabling  us  to  feel  the  importance  of  the  duty  on 
which  we  are  about  to  enter,  or  which  we  have  just  comple- 
ted. Many  persons  kneel  down  abruptly  and  rise  up  in  the 
same  way,  and  so  their  actions  tend  to  make  them  irreverent 
though  they  are  really  wishing  to  be  the  contrary. 

Tliink  whether  your  mind  is  crowded  with  a number  of 
thoughts  of  pleasure  or  business^  and  try  especially  to  put 
away  those  which  are  unnecessary;  such  as  conjectures  as  to 
the  future,  scenes  onl}^  imaginary,  speculations  respecting  the 
affairs  of  your  neighbours.  Whenever  you  are  conscious  that 
you  have  been  indulging  in  any  train  of  thought  for  a long  • 
time,  it  is  wise  to  pause  and  consider  whether  it  is  useful  or 
necessary;  and  to  turn  from  it  if  it  is  not.  Engi-ossing* 
thoughts  are  the  first  which  it  is  in  our  power  to  check,  be- 
cause they  are  the  first  of  which  we  become  conscious.  By 
controlling  them,  we  shall  the  more  readily  acquire  a power 
over  those  which  come  and  go  so  rapidly  that  they  now  seem 
quite  out  of  our  reach. 

Consider  whether,  if  you  use  forms  of  prayer,  you  are  con- 
stantly changing  them.  This  often  tends  to-  distraction, 
because  it  occupies  us  with  considering  whether  we  like  the 
new  prayer,  when  we  ought  to-be  giving  our  whole  attention 
to  the  words  we  are  uttering.  It  would  seem  better,  when 
we  really  want  to  make  a change  in  our  prayers,  to  consider 
the  matter  carefully  beforehand  and  then  choose  the  prayer 
and  resolve  to  use  it  for  a certain  time,  a week,  a fortnight,  & 
month,  as  may  best  suit  us. 


DISTRACTIONS  IN  PRAYER, 


301 


Think  'whether  you  talk  upon  idle  subjects  as  you  are  going 
to  church,  or  wlien  you  come  out  ofcliurch;  and  whether 
3’ou  continue  your  conversation  up  to  the  church  door,  or  are 
reverent!}’  silent,  to  prepare  ^’ouiself  before  entering. 

Consider  if  there  is  any  particular  part  of  the  service  du- 
ring which  your  thoughts  especially  wander,  and  try  to  keep 
a careful  watch  over  yourself  at  that  time ; think,  also, 
whether  you  keep  your  eyes  from  wandering, — whetlier  if 
you  see  or  hear  an^^thing  strange  in  church,  3’ou  treasure  it 
up  in  your  mind  in  order  to  repeat  it  afterwards.  If  we  do 
not  allow  ourselves  to  repeat  things  of  this  kind,  we  shall  be 
less  likely  to  remark  them. 

PRAYER. 

Almight}’  God,  Pitiful  and  Gracious,  Ac. 

0 Merciful  God,  to  whom  alone  belong  the  gift  and  spirit 
of  prayer,  grant  me,  I beseech  Thee,  a sober  and  collected 
si)irit  in  m}^  daily  life,  that  m3’  pra3’ers  be  neither  choked 
with  caies  nor  scattered  b}’  levit}’,  nor  discomposed  by 
passion,  nor  estranged  from  Thee  by  forgetfulness.  Set  a 
watch,  O Lord,  before  m}’  mouth,  and  keep  the  door  of  ihy 
li[)s,  when  I am  about  to  enter  or  depart  from  Th}’  Sanctuar}’; 
guard  my  e3’es  from  wandering  after  vain  imaginations,  and 
fill  me  with  a continual  awe  of  Thy  Sacred  Presence  both  in 
my’  public  and  my  private  ap{)roaches  to  Thee.  Let  Thy  Ho- 
ly Spirit  enkindle  in  me  great  fervour,  and  holy  impor- 
tunity, and  unwearied  industry  ; and  may  the  interces- 
sion of  my  Redeemer  supply  all  my*  ignorance,  and  obtain 
for  me  support  in  all  my  needs,  for  His  Merits,  and  His 
Mercy’s  sake.  Amen. 

Our  Father,  Ac. 


THE  HOLY  COMMUNION. 


Jesus  said  unto  them,  I am  the  Bread  of  life ; he  that  cometh  to  Me 
shall  never  hunger ; and  he  that  believeth  on  Me  shall  never  thirst. 

“I  am  the  living  Bread  which  came  down  from  heaven.  If  any  man 
eat  of  this  Bread,  he  shall  live  for  ever ; and  the  Bread  that  I will  give  is 
my  Flesh,  which  I will  give  for  the  Life  of  the  world.  The  Jews,  there- 
fore, strove  among  themselves,  saying,  How  can  this  man  give  us  His  Flesh 
to  eat  ? Then  Jesus  said  unto  them.  Except  ye  eat  the  Flesh  of  the  Son  of 
Man,  and  drink  His  Blood,  ye  have  no  life  in  you.  Whoso  eateth  my 
Flesh  and  drinketh  my  Blood,  hath  eternal  life;  and  I will  raise  him  up  at 
the  Last  Day.  For  my  Flesh  is  Meat  indeed,  and  my  Blood  is  Drink  in- 
deed. He  that  eateth  my  Flesh,  and  drinketh  my  Blood,  dwelleth  in  Me, 
and  I in  him.  As  the  Living  Father  has  sent  Me,  and  I live  by  the  Father, 
so  he  that  eateth  Me,  even  he  shall  live  by  Me. 

“ This  is  that  Bread  which  came  down  from  heaven ; not  as  your  fathers 
did  eat  manna,  and  are  dead ; he  that  eateth  of  this  Bread  shall  live  for 
ever.”— St.  John  vi.  35,  51-58. 


“The  celebration  of  the  Holy  Sacrament  of  the 
Lord’s  Supper,”  says  Bishop  Taylor,  “ is  the  great  mys- 
teriousness of  the  Christian  Religion.  In  it  the  Sacri- 
fice of  the  Cross,  which  ‘Christ  offered  for  all  the  sins 
and  all  the  needs  of  the  world,  is  represented  to  God  by 
the  minister,  and  offered  up  in  prayer  and  sacramental 
memory,  and  all  the  benefits  of  that  Sacrifice  are  there 
conveyed,  to  all  that  communicate  worthily.  There  all 
the  members  of  Christ  are  joined  with  each  other,  and 
all  to  Christ,  their  Head  ; and  we  again  renew  the  cov- 
enant with  God  in  Jesus  Christ,  and  God  seals  His  part, 


Tllli  HOLY  COMMUNION. 


303 


and  we  promise  for  ours.  There  our  bodies  are  nour- 
ished with  the  signs,  and  our  souls  with  the  mystery  : 
our  bodies  receive  into  them  the  seed  of  an  immortal 
nature,  and  our  souls  are  joined  with  Him,  Who  is  the 
Fii*st  Fruits  of  the  Resurrection,  and  never  can  die. 
And  if  we  desire  anything  else,  and  need  it,  here  it  is 
to  be  prayed  for,  here  to  be  hoped  for,  here  to  be  re- 
ceived.” 

“ After  all  this  it  is  advised  by  the  guides  of  souls, 
wise  men  and  pious,  that  all  persons  should  communi- 
cate very  often,  even  as  often  as  they  can  without  ex- 
cuse or  delay ; everything  that  puts  us  from  so  holy  an 
employment  when  we  are  moved  to  it,  being  either 
a sin  or  an  imperfection,  an  infirmity  or  indevotion,  and 
an  inactiveness  of  spirit.  All  Christian  people  must 
come.  They,  indeed,  that  are  in  the  state  of  sin  must 
not  come  so,  but  yet  they  must  come.  First,  they  must 
quit  their  state  of  death,  and  then  partake  of  the  bread 
of  life.  They  that  are  at  enmity  with  their  neighbours 
must  come ; that  is  no  excuse  for  their  not  coming ; 
only  they  must  not  bring  their  enmity  along  with  them, 
but  leave  it,  and  then  come.  They  that  have  a variety 
of  secular  employments,  must  come ; only  they  must 
leave  their  secular  thoughts  and  affections  behind  them, 
and  then  come  and  converse  with  God.  If  any  man  be 
well  grown  in  grace,  he  must  needs  come,  because  he  is 
excellently  disposed  to  so  holy  a feast ; bftt  he  that  is 
in  the  infancy  of  piety  had  need  to  come,  that  so  he 
may  grow  in  grace.  The  strong  must  come  lest  they 
become  weak,  and  the  weak  that  they  may  become 
strong.  The  sick  must  come  to  be  cured,  the  healthful 


304 


REIADINGS  FOR  A MONTH. 


to  be  preserved.  They  that  have  leisure  must  come, 
because  they  have  no  excuse  ; they  that  have  no  leisure 
must  come  hither,  that  by  so  excellent  religion  they 
may  sanctify  their  business.  The  penitent  sinners  must 
come,  that  they  may  be  justified  ; and  they  that 
are  justified,  that  they  may  be  justified  still.  ^ They 
that  hcTve  fears  and  great  reverence  to  these  mysteries, 
and  think  no  preparation  to  be  sufficient,  must  re- 
ceive, that  they  may  learn  how  to  receive  the  more  wor- 
thily ; and  they  that  have  a less  degree  of  reverence 
must  come  often,  to  have  it  more  heightened  ; that,  as 
those  creatures  that  live  amonofst  the  snows  of  the  moun- 
tains  turn  white  with  their  food  and  conversation  with 
such  perpetual  whitenesses,  so  our  souls  may  be  trans- 
formed  into  the  similitude  and  union  with  Christ,  by  our 
perpetual  feeding  on  Him,  and  conversation  not  only  in 
His  Courts,  but  in  His  very  Heart,  and  most  secret  af- 
fections, and  incomparable  purities.” 

Considerations  such  as  these  are  important  to  all, 
especially  to  those  who  are  about  for  the  first  time  to 
be  brought  near  to  their  Lord  in  Holy  Communion,  and 
who  are  bound  seriously  to  consider  whether  they  are 
firmly  resolved  never  from  henceforth  to  shrink  from  of- 
fering themselves  “ a reasonable,  holy,  and  lively  sacri- 
fice” to  His  service  at  His  Holy  Table. 

We  are  indeed  set  in  the  midst  of  many  and  great 
dangers.  Th^,re  are  many  paths  to  hell ; one  only,  and 
that  a narrow  one,  to  Heaven.  We  have  many  and 
great  gifts.  These  gifts,  by  misusing  them  or  not  using 
them,  may  become  our  destruction.  What  then  ? Shall 
we  refrain,  because  there  is  danger  ? Neither  can  this  be. 


THE  HOLY  COMMUNION. 


305 


For  every  means  of  grace  we  shall  have  to  give  account 
before  God  ; for  those  we  have  neglected  as  for  those 
we  have  used.  God  hath  set  dangers  on  all  sides,  that 
we  may  not  shrink  back,  but  may  go  onward  in  the  one 
path  which  leadeth  unto  Him.  The  wilderness  shut- 
teth  us  in  ; the  sea  is  before,  and  the  enemy  behind  ; 
but  God  will  place  His  pillar  of  fire  between  the  enemy 
and  us,  and  the  sea  shall  part,  and  that  which  was  our 
enemy  shall  be  our  safeguard.  A narrow  path  it  is,  but 
the  sea  which  would  devour  us  shall  be  a wall  on  the 
right  hand  and  on  the  left,  to  fence  us  in  from  straying, 
and  protect  us  against  the  enemy ; and  so  will  He  conduct 
us  to  the  promised  land. 

Come  then  we  must;  and  so,  though  with  trem- 
bling hearts,  and  faint  steps,  mistrusting  ourselves,  but 
trusting  in  God,  we  will  come. 

He  invites  Who  willeth  not  the  sinner’s  death  ; Who 
w^arneth  us  that  He  may  not  strike.  Who  correcteth 
that  He  may  not  destroy..  None  is  excluded,  who  ex- 
cludeth  not  himself;  “holy  things  are  for  the  holy,” 
and  whoso  will  not  be  holy  must  depart ; w^e  must  part 
with  our  sins  or  with  Christ.  But  to  all  who  are  faith- 
ful ; to  all  who  are  truly  penitent,  or  earnestly  desire  to  be 
so  ; to  all  who  loathe  their  sins,  or  wish  to  loathe  them  ; 
to  all  who  desire  to  be  partakers  of  the  holiness  of  God  ; 
to  have  strength  against  temptation  ; might  to  do  God’s 
will : life,  light,  glory,  joy,  peace,  immortality  ; the  love 
of  God,  the  grace  of  Christ,  the  Communion  of  the  Holy 
Ghost, — the  Church  says  come,  “ Taste  and  see  that  the 
Lord  is  gracious  ; ” come  unto  “ Christ  ” all  “ that  tra- 
vail, and  are  heavy  laden,”  and  He  will  “ refresh  you.” 


306 


READINGS  FOR  A MONTH. 


Our  safety  is  not  in  keeping  away  from  our  Redeem- 
er ; but  in  drawing  near  lowlily,  and  guarding  ourselves 
watchfully.  If  we  but  come  with  true  and  honest  and 
humble  hearts,  what  in  us  is  lacking,  He  who  gave  us 
what  we  have  will  supply.  He  will  teach  us  to  make 
Him,  in  all  things,  our  End  ; to  desire  nothing  in  com- 
parison with  Him  : nothing,  if  need  be,  but  Him ; to 
make  His  Cross  our  badge,  our  glory,  and  our  stay  : 
His  Will,- our  only  will ; His  Passion,  our  defence ; His 
Death,  our  life  ; His  Resurrection,  the  source  of  our  life, 
our  one  endless  and  unfailing  hope.  He  will  vouchsafe 
to  us  new  strength  and  life,  and  by  His  Indwelling,  All- 
empowering  Might,  will  carry  us  to  the  end  of  our  being, 
our  hopes,  our  fears,  our  sufferings,  our  disappointments, 
the  faintnesses  of  our  heart,  the  fadings  of  earth’s  bright- 
est joys,  even  to  the  Mount  of  God,  there  not  to  hear 
of  Him  only  “ with  the  hearing  of  the  ear,”  in  “ the  still 
small  Voice,”  but  with  Unveiled  Face,  for  ever  to  be- 
hold, for  ever  adore,  for  ever  love  Himself. 

Let  us  not  faint  that  we  cannot  realise  all  this  at 
once.  Let  us  commit  our  ways  unto  Him  ; ” take  the 
first  step  he  biddeth  us,  and  He  will  go  before  us,  and 
we  shall  hear  His  Voice  and  follow  Him. 

Neither  let  us  fear  lest  we  should  not  be  able  to  per- 
severe. The  gift  we  seek,  if  we  seek  it  earnestly,  will 
itself  bind  us  fast  with  the  sure  cords  of  love,  and  up- 
lift our  hearts,  and  knit  them  unto  Him.  We  come  to 
Him  “ in  Whom  are  hid  all  the  treasures  of  wisdom 
and  knowledge,”  in  Whom  “ dwelleth  all  the  fulness  of 
the  Godhead,”  Whose  mercies  fail  not,  but  are  new  ev- 
ery morning.  Where  should  be  the  limits  of  His  Love, 


THE  IIOEY  COMMUNION. 


307 


Who  is  Infinite,  or  of  His  Mercy  to  us,  Who,  being 
God,  for  our  sakes  became  as  we,  that  we  might  be  as 
Himself? 

But  since  the  more  we  ask,  the  more  He  giveth, 
Who  is  “ always  more  ready  to  give  than  we  to  pray,” 
such  practices  as  these  have  been  found  useful. 

While  you  desire  that  He,  the  Source  of  all  Grace 
and  Love,  should  dwell  in  your  soul,  so  especially  ask  at 
each  Communion  that  He  would  give  you,  with  Him- 
self, some  special  Grace  which  you  feel  you  most  need, 
as  opposed  to  the  sin  which  doth  most  easily  beset  you. 
Pray  that  He  Himself  would,  by  Himself,  conform  you 
to  Him.  Pray  that  you  may  be  humble,  as  He  was 
“ meek  and  lowly  in  heart ; ” fervent,  as  He  prayed 
earnestly  and  with  His  Bloody  Sweat  for  us  in  the  gar- 
den ; meek,  as  He  was  “led  as  a lamb  to  the  slaughter,” 
and  prayed  for  His  torturers  there.  Desire  this  with 
your  whole  heart.  So  you  will  come  to  the  Holy  Com- 
munion, not  only  with  the  general  hope  of  receiving 
grace  and  strength,  but  with  the  strong  desire  to  be 
strengthened  in  the  one  grace,  wherein  ye  are  now 
weakest.  With  this  prayer,  offer,  on  your  part,  by  His 
Grace,  to  cut  off  this  or  that  way  of  acting,  wherein 
your  infirmity  shows  itself ; to  do  firmly  this  or  that 
which  it  is  now  hard  to  do.  Then  examine  thyself 
carefully  on  this  one  point  before  each  Communion,  and 
by  the  Grace  of  God  you  will  gain  much,  both  in 
earnestness  of  purpose,  and  in  growth  in  Grace. 

Again,  since  you  desire  that  your  Lord  should  dwell 
in  your  heart,  forget  Him  not,  when  you  have  received 
Him.  Collect  yourself,  from  time  to  time,  during  the 


308 


READINGS  FOR  A MONTH. 


day,  in  His  Presence;  commune  with  Him,  pray  Him, 
“ Abide  with  me.  Lord.”  Pray  Him  to  guard  thee, 
within  and  without,  against  all  which  may  offend  Him, 
to  deepen  in  thee  whatever  Grace  thou  hast  asked  for. 
Watch  jealously  over  every  thought  and  member.  Re- 
member that  your  Lord  dwelleth  in  you,  and  speak, 
act,  and  think  as  in  His  Presence.  Watch  over  all 
the  inlets  of  your  senses.  Let  not  the  eyes,  which  He 
has  enlightened,  wander  after  sights  of  vanity  ; nor  the 
ears,  which  He  has  unstopped,  be  filled  with  sounds  of 
this  world ; nor  the  taste  be  over-anxious  about  the 
things  which  perish  in  the  using ; nor  the  tongue  speak 
idle,  or  vain,  or  detracting,  or  unloving  words  ; nor  the 
mind  be  scattered  amid  the  distractions  of  this  world. 
We  have  offered  up  ourselves,  our  souls  and  bodies,  on 
the  Altar  of  His  Cross,  as  a reasonable,  holy,  and  living 
Sacrifice  unto  God  ; let  us  see  that  a subtle  love  of  the 
world  awake  not  ao:ain  in  us. 

For  due  preparation  we  need  not  fear  that  lawful 
occupations  will  not  leave  us  time.  Daily  Communion 
was  long  the  privilege  of  all  Christians,  still  longer  of 
our  Western  Churches.  And  yet  St.  Paul’s  command, 
“let  a man  examine  himself,”  was  obeyed  then.  If  we 
be  only  in  earnest,  or  long  to  be  so,  “ the  Lord  will  pro- 
vide.” As  the  light  of  day  is  shed  around  us,  and  we 
are  conscious  of  its  presence,  and  gladdened  by  it,  and 
yet  our  eyes  behold  only  the  more  distinctly  all  upon 
which  it  falls,  so  may  the  Sun  of  our  souls  be  ever  pre- 
sent to  them,  and  we  rejoice  in  His  Presence,  and  yet 
see  and  do  our  several  duties,  not  only  unhindered  by 
our  thoughts  of  God,  but  more  distinctly,  and  with 


THE  HOLY  COMMUNION. 


309 


readier  mind  and  will.  Do  not  neglect  preparation  on 
any  day,  because  tliou  canst  use  all  the  prayers  thou 
wouldst.  God  does  not  look  on  .the  length  of  the  pray- 
ers, but  on  the  desire  of  the  heart.  ‘‘  lie  who  accepts 
the  cup  of  cold  water  given  to  a disciple  in  His  Name,” 
from  those  who  have  no  larger  gift  to  offer,  will  accept 
brief  prayers,  darted  up  out  of  the  midst  even  of  occu- 
pation, to  Him.  He,  who  accepted  the  “ two  mites  ” 
looks  not  at  the  amount  of  the  gift,  but  at  the  store  out 
of  which  it  is  given,  and  the  faith  and  love  which  ofler 
it.  Of  time  too,  it  may  be  said,  “ If  thou  hast  much, 
give  plenteously,  if  thou  hast  little^  do  thy  diligence 
gladly  to  give  of  that  little ; for  so  gatherest  thou  thy- 
self a good  reward  in  the  day  of  necessity.” 

Let  us  do  these  things  with  faithful  hearts,  and  He, 
Who  seeth  in  secret,  will  meet  us  in  the  way  of  right- 
eousness, and  guide  our  steps,  and  reward  openly  the 
work  “ which  He  hath  wrought  in  us.”  He  will  anew 
cleanse  the  defilements  which  we  bewail ; fill  up  the 
scars  our  sins  have  left ; repair  the  decays  which  in  our 
forgetfulness,  or  wilfulness,  we  contract ; heal  our  in- 
firmities, that  in  Mercy  and  Loving-kindness  He  may 
crown  us.  He  will  make  each  Holy  Communion  a 
herald  of  that  glorious  Easter  Morn,  when  shadows  shall 
flee  away,  and  night,  and  time,  and  sin,  and  infirmity, 
and  death,  shall  be  no  more ; when  all  who  are  His, 
shall  meet  for  ever  in  Llis  Presence  and  joy  before 
Him. 

Oh  ! what  will  that  Blessed  Morn  be,  when  “ if 
found  in  Him,”  we  shall  not  behold  Him,  as  now,  afar 
off,  but  “ tace  to  Face”  “ in  His  Beauty,”  when  He  Who 


310 


READINGS  FOR  A MONTH. 


has  tended  us  all  our  lives  long,  called  us  to  His  Feet, 
made  us  members  of  His  Body,  Who  bore  our  sins  up- 
on the  Cross,  bore  so  long  time  with  our  frailties,  and 
wilfulness,  and  sins,  interceded  for  us,  fed  us  with  His 
Own  Body,  washed  us  with  His  Own  Blood,  was  Him- 
self our  hidden  Life — He,  our  Redeemer,  Mediator, 
Who  wept  for  our  sins,  and  gave  us  tears  to  weep  our 
own.  Who  became  Man  for  our  salvation,  that  He 
might  make  us  gods,  shall  appear  to  us  openly,  and  call 
to  His  Side  those  who  would  at  last  be  kept  by  Him, 
and  whom  He  has  kept.  Oh ! how  in  the  Dawn  of 
that  Ineffable  Brightness,  shall  w^e  rejoice,  if,  when  in 
this  life  He  called  us  to  a nearer  Communion  with  Him, 
and  a more  devoted  service,  and  stricter  trying  of  our 
ways,  and  more  exact  obedience,  we  hearkened  to  His 
Call ! And  yet  that  Dawn  shall  be  but  the  opening  of 
an  Endless  Bliss,  which  we  then  shall  not  yet  know — 
Bliss  which  “ eye  hath  not  seen,  nor  ear  heard,  neither 
hath  entered  into  the  heart  of  man  ; ” the  “ Joy  of  Our 
Lord,”  the  Joy  which  our  Redeeming  Lord  and  God 
hath  in  the  Unity  of  the  Eternal  Godhead,  and  into 
which — the  Joy  of  our  own  Lord — His  Redeemed 
shall  enter. 

Suggestions  for  Self  Exammation^  Resolutions^  &c. 

Consider  whether  you  intend  to  receive  the  Holy  Com- 
munion merely  because  you  have  been  told  that  it  is  right  to 
do  so ; or  whether  you  look  upon  your  admission  to  it  as  an 
inestimable  Privilege  which  it  would  be  an  infinite  loss  to 
you  to  forego. 

Think  whether  you  are  putting  off  any  good  resolutions,  or 
the  beginning  of  any  good  habits  until  after  you  have  receiv- 


THE  HOLY  COMMON  10 


311 


ed  the  Holy  Cotniiiunioii.  This  is  a dangerous  sign.  Thoughts 
of  delay  show  that  you  are  not  in  earnest. 

Consider  whether  3^011  are  leaving  undecided  the  question 
whether  3^011  will  or  will  not  be  a constant  Communicant. 
Persons  often  fane3^  because  they  do  not  make  up  their  minds 
to  neglect  a duty,  that  they  are  leaving  themselves  free  to 
perform  it,  whereas  it  is  exactly  the  reverse.  If,  in  such  cases, 
we  do  not  at  once  resolve  to  do  right,  we  shall  infallibly  be 
led  to  do  wrong. 

Think  whether  now  you  ever  allow  yourself,  from  trifling 
causes,  to  neglect  your  fixed  times  of  prayer,  and  reading, 
and  self-examination.  If  you  do,  there  is  very  great  reason 
to  fear  that  it  will  be  the  same  as  regards  the  Hol3^  Communion; 
nnd  it  is  therefore  incumbent  upon  you  to  be  more  stilct  at 
once  ill  the  duties  which  lie  before  you. 

PRAYER. 

Almighty  God,  Pitiful  and  Gracious,  (fee. 

O Almighty  Father,  King  of  Glory,  Who  hast  from  thy 
Bosom  sent  Thy  Son  to  take  upon  Him  our  nature,  and  in 
Him  hast  opened  the  fountains  of  Thy  Mercy,  admit  me,  Thy 
unworthy  servant,  to  Thy  favour  and  loving -kindness.  Re- 
fresh and  comfort  me  with  Thy  heavenly  Nourishment,  and 
grant  that,  drawing  near  to  my  Redeemer  with  the  approach- 
es of  humilit3-,  and  earnest  desire  to  be  cleansed  from  my 
sins,  I 11^3"  be  united  to  Him  by  the  nearest  and  most  mj^s- 
terious  union  in  the  Sacramental  participation  of  His  Most 
Holy  Body  and  Blood.  Let  me  never  turn  aside  from  these 
Holj'  Mysteries,  or  neglect  the  preparation  of  the  heart  in 
receiving  them,  but  grant  that  being  filled  with  the  Bread 
of  Heaven,  and  armed  with  the  strength  of  the  Spirit,  I may 
begin,  continue,  and  finish  my  journey  through  this  valley  of 
tears  unto  my  portion  of  Thy  Heavenl3^  Kingdom,  whither 
Our  Lord  is  gone  before,  to  prepare  a place  for  every  loving 
and  obedient  soul.  Grant  this,  0 Eternal  God,  for  His  sake 
Who  died  for  us,  and  intercedes  for  us,  and  gives  himself  daily 
to  us,  our  Blessed  Lord  and  Saviour  Jesus.  Amen. 

Our  Father,  <fec. 


PROGRESS. 


“Brethren,  I count  not  myself  to  have  apprehended;  but  this  one  thing 
I do,  forgetting  those  things  which  are  behind,  and  reaching  forth  unto  those 
things  which  are  before,  I press  toward  the  mark  for  the  prize  of  the  high 
calling  of  God  in  Christ  Jesus.” — Phil,  iii,  13,  14. 

“Wherefore  the  rather,  brethren,  give  diligence  to  make  your  calling 
and  election  sure.” — 2 St.  Peter  i.  10. 

“ Add  to  your  faith  virtue ; and  to  virtue  knowledge ; and  to  knowledge 
temperance;  and  to  temperance  patience;  and  to  patience  godliness ; and 
to  godliness  brotherly  kindness ; and  to  brotherly  kindness  charity.  For 
if  these  things  be  in  you,  and  abound,  they  make  you  that  ye  shall  neither 
be  barren  nor  unfruitful  in  the  knowledge  of  our  Lord  Jesus  Christ.  But 
he  thatlacketh  these  things  is  blind,  and  cannot  see  afar  olf,  and  hath  fu'- 
gotten  that  he  was  purged  from  his  old  sins.” — 2 St.  Peter  i.  5 — 9. 

“ The  Lord  make  you  to  increase  and  abound  in  love  one  toward 
another,  and  toward  all  men.” — 1 Tiiess.  iii.  12. 

“ To  the  end  He  may  establish  your  hearts  unblameable  in  holiness  be- 
fore God,  even  our  Father,  at  the  coming  of  our  Lord  Jesus  Christ  with 
all  His  saints.”—!  Tiiess.  iii.  13. 

“ The  path  of  the  just  is  as  the  shining  light  that  shineth  more  and 
more  unto  the  perfect  day.” — Prov.  iv.  18. 


In  nature  or  in  grace,  there  is  no  standing  still : 
when  the  sun  ceases  to  ascend,  it  sinks ; when  days  no 
longer  lengthen,  they  become  briefer  ; when  the  sea 
ceases  to  flow,  it  ebbs;  when  all  things  fair  cease  to  in- 
crease in  beauty,  they  decrease  ; when  strength  is  no 
longer  enlarged,  it  lessens.  On  the  ladder  which 
reached  to  Heaven,  none  stood  still ; all  were  ascending 
towards  God,  or  descending  towards  the  earth. 

“ Our  nature  being  subject  to  change,”  says  a father, 


PROGRESS. 


313 


“so  long  as  this  our  mortality  endures,  although  it  be 
advanced  to  the  very  highest  earnest  love  of  all  excel- 
lence, still  ever,  as  it  may  fall  back,  so  also  may  it  grow.” 

Yes  ! Wherever  we  are  in  the  Christian  course, 
as  we  have  all  one  End,  God  ; one  Faith,  in  the  one 
Object  of  Faith,  the  Ever-blessed,  Co-equal,  Co-eternal 
Trinity  ; one  Hope,  to  see  Him ; one  Food  of  life.  Him- 
self in  His  Sacrament ; one  Spirit,  Who  is  the  Life  of 
all  the  members  of  the  One  body  ; so  also  there  is  one 
only  Way  to  Heaven,  to  walk  on  in  Him  Who  is  the 
Way,  to  hold  fast  that  we  have,  and  to  press  onward. 

In  Holy  Baptism,  God  recreates  us  in  His  own  Im- 
age, passes  His  Hand  upon  us,  puts  the  first  germ  of 
spiritual  life  wdthin  us,  to  grow,  be  nourished,  expand, 
flower,  bear  fruit,  until  it  take  into  itself  all  our  old  na- 
ture, and  we  shall  become  wholly  new.  It  is  a spark 
from  Heaven,  which  should  be  fanned  into  a flame  by 
the  breath  of  charity,  and  burn  within  us,  until  it  has 
consumed  all  low  desires,  all  selfish  thoughts,  everything 
which  often deth,  and  yield  us  jDure,  a holy  acceptable 
sacrifice  to  God. 

Such  should  our  Christian  course  be ; such  is  the 
blessed  course — a gradual  daily  growth,  from  the  first 
hour  when  we  awake  to  the  thought  of  God  and  of  our 
own  deathless  being,  to  our  final  passage  through  death 
to  endless  life.  Amid  manifold  hindrances,  it  may  be, 
will  be  this  growth,  sometimes  slower,  then  with  quick- 
ened life,  with  fresh  impulses,  starting  into  new  life,  yet 
on  the  whole — even  while  we  grieve  over  our  slowness, 
one  steadfast,  should  it  be,  though  often  unperceived, 
growth  upwards,  Heavenwards. 

14 


314 


READINGS  FOR  A MONTH. 


Day  by  day  we  must  grow  or  decay;  yet  day  by 
day  we  rise,  and  night  by  night  lie  down,  and  see  not, 
except  rarely,  the  growth  of  others  or  our  own.  For  it 
is  the  very  marvellousness  of  God’s  works,  in  nature,  in 
the  Church,  in  each  single  soul,  that  they  go  on  so 
noiselessly.  “ Axe  and  hammer  ” are  not  heard,  but 
the  House  of  the  Lord  is  raised  without  hands. 

We  may  “count  over  our  falls  and  bruises,  and  God’s 
mercies  in  upholding  us  when  we  have  not  fallen  ; we 
may  know  our  own  secret  groanings  that  we  are  no 
other  than  we  are  : the  frailness  of  our  prayers  and  our 
longings  to  pray ; our  coldness  and  selfishness  and  our 
desire' to  love : our  pride  and  our  desires  to  be  humble; 
our  struggles,  surprises,  the  cloudings  of  our  mind  ; 
how  some  besetting  sudden  sins  have  overtaken  us  un- 
awares. We  find  ourselves  angry  when  we  meant  to 
rebuke  aright : we  meant  to  eat  for  health,  and  find  we 
have  been  self-indulgent ; to  speak  of  self  for  profit, 
and  fear  it  is  vanity ; to  do  good,  and  fear  we  have  been 
too  forward  ; to  avoid  injuring  others,  and  fear  it  has 
been  a cowardly  keeping  back  of  the  truth ; to  rest 
from  weariness,  and  find  it  sloth.  Our  very  duties  per- 
plex, and  we  know  not  whether  we  have  chosen  aright. 
In  prayer  we  fear  lest  we  have  omitted  active  duty,  or 
active  duty  have  displaced  some  measure  of  our  prayer; 
we  have  to  beAvail  our  sins,  and  yet  be  ’of  a cheei-ful 
countenance ; penitents,  but  do  our  part  as  though  we 
had  been  holy.  Then  how  much  of  us  is  hidden  from 
ourselves.  Satan  darts  thoughts  into  our  hearts,  and  we 
know  not  whether  we  gave  not  a moment’s  assent  to 
them,  though,  when  aware,  we  loathe  them ; we  scarce 


PROGRESS. 


315 


know  whether  an  angry  thought  have  been  our  own, 
or  our  penalty  and  trial.  Much  trial  is  withdrawn  from 
us,  and  we  know  not  what  we  should  be  if  again  ex- 
posed to  it ; we  dread  lest  we  fall  not,  only  because  Sa- 
tan is  not  permitted  to  try  us  in  earnest ; we  feel  our- 
selves encompassed  with  death,  and  see  not  how  it  is  to 
end  in  life. 

And  so  we  must  be  content  oftentimes  to  abide,  in 
fear,  yet  in  hope,  knowing  what  we  deserve,  and  hoping 
what  we  do  not  deserve  for  His  sake  Who  deserved  it 
for  us : a mystery  to  ourselves  as  to  others ; “ fashioned 
in  secret  ” even  from  ourselves.  This  is  our  comfort  and 
stay,  that  we  are  fashioned.  “We  made  not  ourselves, 
but  He  made  us,”  and  He,  our  Maker,  remakes  us. 
Did  we  make  ourselves,  we  might  well  be  concerned 
that  we  see  not  what  we  are  becoming  ; now,  we  may 
trust,  that  although  in  secret,  still  we  are  being  fashioned 
into  “ a vessel  fit  for  the  Master’s  use.” 

Still,  although  we  know  not  where  we  are,  how 
much  has  been  or  is  being  wrought  in  us,  what  our  pro- 
gress, we  must  know  that  something  is  being  wrought. 
We  may  not  be  conscious  that  we  are  growing  in  grace, 
but  we  must  be  that  we  are  acting  under  grace.  We 
may  not  see  how  direct  our  path  is  (that  we  shall  see, 
as  it  becomes  straighter),  but  if  we  are  moving  upward, 
we  must  make  efforts  and  feel  them. 

Downwards,  persons  may  float  unperceived,  but  it 
is  to  the  gulf;  descent  alone  is  quiet,  easy,  painless,  but 
it  is — to  Hell.  We  cannot  win  our  way  without  re- 
sistance, nor  resist  self  without  consciousness  and  pain. 
If  we  feel  not  the  clog  which  our  sinful  nature  hangs 
around  us,  it  is  because  we  are  following  it. 


316 


READINGS  FOR  A MONTH. 


But  although  day  by  day  we  must  grow  or  decay, 
yet  is  not  the  amount  of  our  growth  in  our  power  ? By 
the  grace  of  God  alone  can  we  grow ; and  that  flows 
into  us  more  largely  or  more  scantily,  according  to  what 
we  have  ourselves  become.  If  we  have  allowed  our 
hearts  to  grow  cold,  or  worldly,  we  cannot  at  once  love 
or  serve  God,  or  have  that  alacrity  and  energy  of  faith, 
which  is  the  blessing  of  His  more  faithful  servants.  We 
cannot  at  once  have  great  love,  or  deep  humility,  or  an 
active  soul,  or  a reverent  spirit,  or  a devout  mind.  We 
can  neither  at  once  unlearn  evil  habits  wholly,  nor  learn 
great  virtues.  We  can  rarely  bound  in  our  Christian 
course — step  by  step  is  the  toilsome  ascent  to  be  won. 
Single  acts  of  virtue,  wrought  by  the  grace  of  God,  are 
the  steps  to  Heaven.  If  in  these  we  correspond  to  the 
grace  of  God,  He  will  give  larger  increase.  It  may  be 
He  will  bring  us  into  some  new  trial,  in  which,  if  by 
His  grace  we  conquer.  He  will  make  us  other  persons. 
One  decisive  deed  well  done,  solely  for  His  glory  and 
His  love,  one  trial  well  surmounted  by  Ilis  grace,  will 
often,  through  His  mercy,  lift  persons  up  at  once  far 
beyond  their  measure.  One  fervent  act  of  self-devo- 
tion to  our  Lord,  giving  ourselves  for  life  or  death,  weal 
or  woe,  to  His  Blessed  and  Almighty  Will,  surrendering 
ourselves  and  all  which  is  ours  wholly  into  His  Hands 
without  reserve,  to  dispose  of  us  wholly  as  He  wills,  and, 
it  may  be,  we  shall  find  His  Gracious  Hand  on  ours, 
leading  us  to  follow  His  steps,  although  it  be  to  Calvary. 

But  the  morrow  of  grace  is  no  more  in  our  power, 
than  of  time.  The  first  act  for  which  He  gives  us  grace 
is  ours;  all  beyond  is  God’s.  As  we  use  the  present 


PROGRESS. 


S11 


He  ^vill  give  tlie  future.  We  may  not  despair  then, 
v’hen  we  see  any  grace  of  reverence,  or  deep  love,  or 
lowly  humility,  or  instant  fervent  thankfulness,  which 
we  have  not,  nor  yet  must  we  attempt  to  transplant  it 
at  once  full  grown  into  ourselves.  Let  us  do,  what  by 
His  grace  we  can ; but  let  us  not  act  as  if  we  had  what 
as  yet  we  have  not.  If  we  humble  ourselves  that  we 
can  no  more,  it  may  be  He  will  look  upon  our  humility, 
and  give  us  what  we  are  grieved  that  we  have  not. 

But  although  God  forms  us  day  by  day,  yet  are 
there,  from  time  to  time,  seasons  of  larger  growth  ; as 
in  nature,  so  in  grace.  God,  in  His  Mercy,  gives  us 
fresh  starting  points  in  our  Christian  race.  Some  such 
most  of  us  perhaps  have  passed ; too  many,  it  is  to  be 
feared,  have  wasted.  Such  are  childhood’s  earliest  trials. 
The  bitter  fruits  we  have  felt  in  ourselves  from  some 
one  sin  of  childhood,  some  neglect  of  God’s  loud  warn- 
ing, or  His  call,  may  make  us  sorrowfully  estimate  the 
deep  value  of  such  calls,  had  we  obeyed.  Such  periods, 
again,  when  used  aright,  are  Holy  Confirmation  and 
the  first  Communion.  Yea,  so  full  is  this  of  the  richness 
of  God’s  treasure,  that  thoughtful  persons  have  said, 
that  none  ever  went  far  astray,  whose  first  Communion 
was  diligently  prepared  for  and  received  and  treasured 
holily. 

Those  solemn  times  of  Confirmation  and  first  Com- 
munion will  for  many  now  soon  be  over. 

God  grant  that  their  fragrance  may  not  pass  away, 
but  may  remain  “as  the  smell  of  a field  which  the  Lord 
hath  blessed,”  “ a sweet  savour  of  Christ  ” unto  Life  Ever- 
lasting. 


318 


READINGS  FOR  A MONTH. 


Yet  that  it  be  so,  we  must  take  some  pains,  by  God’s 
grace,  to  fix  that  grace  in  our  souls,  that  it  evaporate 
not  in  feelings,  whatever  we  may  have,  nor  even  in  ex- 
pressions of  thankfulness  towards  Almighty  God  Him- 
self. And  to  this  end  it  may  by  His  gracious  aid  be  of 
some  help  to  name  some  few  simple  rules,  familiar  to 
the  advanced,  yet  useful  to  beginners. 

Whatever  you  attempt,  impress  on  the  mind,  and 
pray  God  there  to  write  a deep  consciousness  of  your 
own  helplessness  and  inability  to  begin,  or  continue,  or 
hold  on  in  any  good  ; and  this,  not  in  the  w^ay  of  formal 
acknowledgment,  but  acting  upon  it,  whatever  else  you 
are  doing,  in  continual,  quick,  instantaneous  prayer  for 
the  aid  of  God.  This  very  habit  itself  plainly  cannot 
be  gained  at  once.  For,  gained,  it  is  to  live  in  Heaven 
in  continual  intercourse  with  God.  It  must  be  His 
gift,  and  He  will  bestow  it  upon  us  in  degrees,  as  we 
use  faithfully  His  secret  drawings  to  look  up  to  Him. 

Next,  when  we  have  surveyed  our  own  hearts,  in 
order  to  know  more  clearly  what  are  our  chief  ene- 
mies, it  is  advised  to  select  some  one,  by  God’s  grace, 
to  exterminate.  In  so  doing,  we  shall  not  neglect  the 
rest.  If  we  give  ourselves  with  earnest  purpose  to  de- 
stroy one  of  God’s  foes  within  us.  He  will,  for  the 
time,  keep  the  others  chained,  that  they  hurt  us  not. 
To  this  one  conflict  then  we  should  bring  all  our  spirit- 
ual force  to  bear.  The  same  sin  will  show  itself  in  dif- 
ferent forms.  How,  for  instance,  will  sloth  or  vanity 
poison  or  mar  every  action  of  our  life.  Let  us  resist  it 
then  in  all,  mortify  it  in  all ; in  every  conflict  praying 
God  for  grace,  in  every  victory  giving  Him  the  glory 


PKOGKESS. 


319 


Let  it  be  the  object  of  our  earliest  thoughts.  In  the 
morning,  let  us  consider  the  occasions  wherein  we  are 
likely  thus  to  be  tried,  about  mid-day,  if  we  can  (it 
much  lightens  our  task  at  night),  review  minutely  our 
progress  or  defeats  in  it,  and  again,  at  least,  at  night. 
Let  us  meditate  on  the  opposite  virtue  in  our  Blessed 
Lord  ; let  us  gaze  on  Him  until  we  be  ashamed  to  be 
proud  or  vain  members  of  Him  AVho  stooped  from 
Heaven  to  our  lowliness ; or  slothful  members  of  Him 
Who  so  watched,  toiled,  was  wearied,  in  seeking  us. 

Then,  let  us  strive  not  only  to  uproot  the  sin,  but  to 
implant  the  opposite  grace.  This  is  often  easier  than 
simply  to  combat  sins.  It  is  even  easier,  for  instance, 
to  become  very  meek,  tlian  simply  to  restrain  out- 
breaks of  anger ; for  so  must  we  throw  ourselves, 
more  out  of  ourselves,  wholly  upon  the  grace  and 
strength  of  God. 

For  this  grace  also  we  should  pray  fervently ; for 
this  ask,  that  when  in  the  Holy  Communion  He  vouch- 
safes to  “ come  under  our  roof,”  He  would  bring  it  to 
our  souls.  To  this  let  the  reverential  reading  of  Holy 
Scripture  be  directed  ; and  let  us  be  on  the  watch  how 
to  practise  it. 

If  not  at  once,  yet  slowly  will  our  fault  bleed  to 
death.  But  let  every  step  be  in  “ mistrust  in  self,  and 
trust  in  God.”  And  as  we  make  progress  in  our  spirit- 
ual conflict,  we  shall  see  what  occasions  are  most  hurt- 
ful to  us,  in  what  way  our  sin  most  steals  upon  us  or 
assails  us  ; and  so  we  can  either  by  ourselves,  or  by 
help  of  some  one  who  has  the  care  of  human  souls, 
form  rules  to  ourselves,  how  we  can  keep  off  the  occa- 


320 


READINGS  FOR  A MONTH. 


sion,  or  be  strengthened  under  it ; for  to  come  into  temp- 
tation with  no  fixed  rule  to  guide  us,  nothing  to  appeal 
to  against  our  biassed  judgment,  is  to  give  ourselves 
over  to  defeat. 

It  will  also  be  an  aid  in  all  our  conflicts  to  place 
ourselves  in  the  Presence  of  God  by  an  act  of  the  mind, 
“ Thou,  God,  seest  me  ; ” or  to  have  some  brief  aspiration 
through  the  day  to  which  our  minds  may  often  recur, 
forming  in  our  souls  a secret  cell,  in  which,  retiring 
from  the  world,  we  may  even  amid  the  world  hold  brief 
converse  with  our  God ; or  again — to  count  nothing 
small,  wherein  we,  may  please  God,  to  seek  in  all  our 
thoughts,  words,  or  acts,  to  please  God  alone,  to  do 
little  things,  to  accept  each  little  or  somewhat  greater 
cross  for  His  Will’s  sake ; to  seek  in  all  things  to  con- 
form our  will  to  His,  and  to  count  all  things  gain  to  us 
which  are  permitted  by  His  Righteous  Will. 

Yet  whatever  we  would  gain,  let  us  seek  as  the 
first,  best  gift  of  all,  the  gift  of  love.  For  “ love  is  the 
fulfilling  of  the  law.”  And  then  shall  we  gain  real  vic- 
tories when  ‘‘  faith  worketh  by  love.” 

And,  as  we  began  with  God,  so  with  Him  would 
we  end.  He  that  persevereth  unto  the  end  shall  be 
saved.  Perseverance  to  the  end  is  the  crowning  gift 
of  God,  and  given  to  all  who  pray  for  it,  to  none,  per- 
haps, who  do  not  pray  for  it.  Again  and  again  we  be- 
gin well,  but  again  and  again  after  a time  we  grow 
weary,  or  other  imagined  duties  or  employments  inter- 
fere, and  we  lay  aside  what  we  had  well  begun,  and 
found  good  to  our  souls,  not  because  it  ceased  to  be  so, 
but  because  we  had  not  bound  our  unstable  souls  fast 


PROGRESS. 


321 


unto  Him,  the  Unchangeable,  by  constant  prayer  for 
perseverance. 

Oh  ! then,  wherever  ye  are  in  the  Christian  course, 
whereunto  ye  have  attained,  walk  on  with  God,  and  pray 
for  perseverance  to  the  end. 

If  ye  have  ever  known  any  sweetness  of  the  Heav- 
enly things,  if  in  any  season  of  earnest  purpose,  ye  have 
felt  any  thrill  of  joy  at  the  thought  of  the  approach  of 
your  God,  if  even  in  the  refusal  to  “ do  ” some  “ wick- 
edness and  sin  against  God,”  or  on  taking  up  again 
some  neglected  duty,  or  doing  some  deed  of  self-deny- 
ing love,  ye  have  known  some  gleam  of  the  bliss  of  be- 
ing in  one  mind  with  God,  walk  on  with  Him,  and  pray 
for  perseverance  to  the  end. 

They  are  the  first  faint  dawning  streaks  of  a glo- 
rious Day.  Yea  the  richest  brightness  of  earth’s  most 
glowing  glorious  light,  as  compared  with  the  first 
gleams  which  just  break  through  the  darkness,  were  a 
faint  image  of  the  inward  light  of  that  soul  which 
makes  God  its  only  End,  its  Riches,  its  Delight,  its  All. 
For  what  were  the  brightest  light  which  God  ever 
kindled  in  the  soul  of  man,  what  the  sweetness  of  those 
unutterable  words  which  St.  Paul  heard, ' what  the 
beauty  of  the  Heavenly  Jerusalem  which  St.  John  saw. 
“ which  the  Glory  of  God  did  lighten,  and  the  Lamb 
was  the  Light  thereof,”  compared  to  that  glory,  and 
sweetness,  and  brightness,  which  not  even  Apostle’s  “ eye 
hath  seen,  nor  ear  heard,  nor  heart  of  man  hath  con- 
ceived ; ” for  it  is  God  Himself  seen  face  to  Face  ; it  is 
the  Sight,  the  Embrace,  the  Love  of  God.  Take  the 
first  step  ; break  off  the  sin  thou  knowest ; seek,  by 


S22 


READINGS  FOR  A MONTH. 


God’s  grace,  to  gain  some  one  grace  thoulackest;  pray 
to  persevere  to  the  end  ; and  that  Sight,  that  Embrace, 
that  Love  is  thine. 

Faithful  is  He  who  calleth  you,  Who  also  will  do 
it. 

Suggestions  for  Self-Examination^  Resolutions^  etc. 

Think  whether,  in  looking  back  upon  the  past,  you  can, 
upon  the  whole,  hope  you  have  improved,  or  whether  you 
have  been  living  a life  of  indifference,  and  lukewarmness. 
Conscience  will  soon  answer  this,  though  you  may  not  be 
able  to  trace  any  great  progress  in  particular  points. 

Think  whether  in  your  ordinary  pursuits  you  are  con- 
tented to  do  things  toleroMy,  instead  of  trying  to  do  them  in 
the  best  Way  they  can  be  done.  The  same  habit  of  mind 
will  tell  against  you  in  more  important  matters,  and  it  is 
well  to  remember  that  everything  we  attempt  may  there- 
fore be  made  a lesson  in  practising  ourselves  in  that  earnest 
striving  which  will  alone  bring  us  to  a crown  of  glory  in 
Heaven. 

Think  whether  you  look  upon  the  lives  of  those  who  are 
much  more  holy  than  yourself  as  upon  something  quite  be 
yond  you,  and  therefore  which  you  need  not  attempt  to 
reach.  This  quiet  acquiescence  in  inferiority  is  most  injurious 
to  the  Christian  character.  There  is  not  one  of  us  who  could 
not  live  the  life  of  a saint  if  he  chose  to  take  the  right  means 
towards  it. 

Think  whether  you  are  always  endeavouring  to  avoid 
difficulties,  to  escape  self-denial,  to  delay  doing  things  which 
are  disagreeable.  This  again  is  like  a continual  frost,  check- 
ing the  growth  of  Christian  virtues.  Continual  energy  is 
what  we  require.  To  some  people  it  has  been  given  as  a 
part  of  their  natural  disposition,  and  they  will  have  to  ac- 
count for  the  use  made  of  it.  If,  therefore,  you  are  energetic 
by  nature,  consider  whether  you  have  made  as  great  efforts 
after  goodness  as  you  have  for  the  attainment  of  any  earthly 


PROGRESS. 


323 


knowledge  or  advantage.  If  your  powers  have  been  expend- 
ed upon  worldly  objects,  they  will  only  render  the  accusa- 
tion against  you  so  mucli  the  more  fearful. 

PRAYER. 

Almighty  God,  Pitiful  and  Gracious,  <fec. 

O Blessed  and  Eternal  God,  the  Father  of  Mercy  and  Ho- 
liness, enlighten  my  understanding  that  I may  see  the  won- 
drous things  of  Thy  Law,  and  kindle  in  me  a desire  to  obey 
them,  which  no  difficulty  or  contradiction,  no  temptation 
within  or  persecution  without,  may  ever  extinguish.  Give 
me  a mighty  grace,  that  I may  seek  to  please  Thee  with  my 
best  and  all  my  services,  to  follow  the  best  examples,  to  do 
the  noblest  charities,  to  pursue  all  perfection,  ever  pressing 
forward  to  the  mark  of  the  high  calling  in  Christ  Jesus.  Let 
me  rather  choose  to  die  than  to  sin  against  my  conscience. 
Let  me  also  watch  that  I may  omit  nothing  of  my  duty,  nor 
pass  by  any  opportunity  by  which  Thou  canst  be  glorified  or 
any  Christian  instructed,  comforted,  or  assisted,  so  that  not 
resting  in  the  stinted  measures  of  command,  but  striving  af- 
ter works  of  fervent  love,  and  things  by  which  thou  mayest 
be  greatly  pleased,  Thou  mayest  delight  to  pardon,  to  sanc- 
tify, and  to  preserve  Thy  servant  for  ever,  through  Thy  mer- 
cies in  Christ  Jesus  our  Lord.  Amen, 

Onr  Father,  <fec. 


THE  END. 


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